I  d^^' 


/ 


Srom  tpe  feifimrg  of 
(pxoftBBOx  n3?ifPtatn  J^cnrj^  (Breen 

(jSequeat^t^  fil?  ^im  to 
f  ^  feiBrarg  of 

(pttnceton  C^eofo^icaf  ^eminatg 

BS140S 

1833 
V.  2. 


".  r  » 


^>V    '    -.ir  ,,  ••  , 


V 


•     *    '^  ^  .    .    »        <• 


THE 


SPIRIT 


OF 


HEBREW    POETRY, 

/ 

BY    J.    G.    HERDER. 


TRANSLATED     FROM     THE     SHRUAff, 

BY  JAMES  MARSH. 


IN    TWO    VOLUMES. 
VOL.     II. 


BURLINGTON: 
E  D  W  A  R  D      SMITH, 

(Successor  to  Ckauncey  Ouodi-ich.) 

1833. 


Entered  according  to  Act  of  Congress  in  the  year  1833, 
Chauncet  Goodrich, 
in  the  office  of  the  Clerk  of  the  District  of  Vermont. 


TO  THE  READER. 


In  entering  upon  this  second  portion  of  the  work,  I 
would  repeat  the  wishes  which  I  expressed  in  the 
preface  to  the  former,  and  shall  only  add  here  such 
remarks  as  apply  peculiarly  to  the  present  volume. 

The  form  of  dialogue  employed  in  the  introduction 
is  dropped  here,  because,  in  treating  matters  of  the 
kind  here  presented,  it  would  only  have  been  burthen- 
some,  and  have  weakened  the  impression  intended  to 
be  produced.  The  reader  is  supposed  rather  to  be 
seated  in  familar  discussion  with  the  author  or  with 
himself,  and  in  adopting  this  supposition  he  will  find 
the  progress  and  development  of  the  ideas  the  more 
natural  and  agreeable.  Where  the  divisions  prove  too 
long,  he  will  find  convenient  resting  places  at  shorter 
intervals,  in  which  he  may  stop  and  reflect  upon  what 
he  has  already  passed  over. 

I  cannot,  from  the  nature  of  the  case,  anticipate  a 
universal  agreement  in  opinion  upon  all  the  matters 
here  treated  of,  and  the  results  of  some  of  the  enqui- 
ries instituted,  are  perhaps  too  strange  and  foreign 
from  received  opinions,  to  gain  the  assent  of  the  pub- 
lick  at  once.  But  what  is  not  done  to-day  may  be 
done  to-morrow,  and  those,  who  do  not  here  find  satis- 
faction on  topics  treated  of  in  this  part  of  the  work,  I 
beg  will  withhold  their  conclusions,  and  wait  for  th^ 
third  and  last  parts  of  it. 


In  pursuing  the  discussions  I  have  not,  knowingly, 
wounded  the  feelings  of  any  one,  nor  even  by  a  word 
passed  judgment  against  any.  Others,  I  trust,  will 
award  to  me  the  same  equitable  treatment,  and  not 
hasti'y,  in  judging,  give  sentence  against  me.  I  leave 
to  every  one  the  reward  of  his  labour,  aiming  myself 
only  to  gather  fruits  that  may  be  useful,  and  now  and 
then  a  flower  for  enjoyment.  What  pleasure  would  it 
give  me  to  have  made  more  accessible,  more  natural, 
and  more  delightful  the  view  of  the  Sacred  Scriptures, 
which  they  exhibit  from  the  side  from  which  I  have 
laboured  to  present  them.  The  influence  of  the  im- 
pression thus  produced  would  be  of  wide  extent,  much 
wider  than  I  can  explain  by  a  few  brief  remarks. 

The  observations,  which,  to  many  readers  might 
appear  too  learned,  I  could  wish  to  have  passed  over 
by  all  such.  They  are  inserted  for  the  sake  of  others, 
to  whom  the  reasons  of  my  translation  must  be  given. 
No  word  is  employed  without  necessity,  or  for  a  dis- 
play of  learning  ;  for  my  vocation  is,  not  to  be  a  verbal 
critick  of  the  Hebrew  language,  but  to  make  the 
Hebrew  books  intelligible  by  placing  them  in  their 
proper  light,  and  to  show  their  proper  application  and 
use. 

JVeimar,  April  24,  1783.  Herder* 


OF  THE  ORIGIN  AND  ESSENTIAL  CHARACTER  OF 
HEBREW  POETRY. 

Hebrew  Poefy  had  its  origin  in 

1.  The  union  of  ouiwtird  form  with  inward  feeling.  How  far  therefor* 
it  is  Divine,  and  how  far  humin.  First  essays  in  poetry  among  the 
Hebrews.  The  most  ancient  tablet  of  images.  Language  and  poetry, 
an  imitation  of  thit  creative  agency,  which  determines  the  intelligi- 
ble essence  and  outward  form  of  its  creations.  Whether  the  poetical 
images  and  feelings  of  one  nition,  especially  an  ancient  one,  are  to 
be  judged  by  those  of  other  nations.  Character  of  the  most  ancient 
poet.y.  Whether  individual  images  can  be  taken  out  of  their  connex- 
ions and  compared  to  any  purpose  with  each  other.  Example  in  Job's 
description  of  the  ii<irse. 

2.  Personification.  Oiiain  of  this  in  the  human  mind.  Its  efTects  on 
morals  and  poetry.  Examples  oi  it  from  nature,  history,  and  the  idea 
of  the  Diviitiiy. 

3.  Fable.  (Jrij,in  of  this,  and  its  use  in  the  earliest  development  ol 
reason,  the  lorm-ilion  of  mnnners,  and  maxims  of  prudence.  Respect 
in  which  it  was  beid  in  the  E.'.sf,  and  its  influence  on  poetry. 

4.  Tradition.  Diilerencc  between  this  and  history.  Essays  in  poetical 
family  tradi'  oi..=. 

5.  Poetical  invciition.  Its  design.  Examples  of  it  in  the  Cherub  and 
other  inveniiofis,  m  the  kingdom  of  the  dead,  &c.  Collection  of  these 
epscies  under  the  general  conception  of  the  ^'JJJ2  in  its  different 
forms. 

Second  species  of  poetry,  the  Song.  Distinguished  from  mere  figura. 
tive  discourse.  It  is  expressive  of  hiiiher  emotion,  brings  movement 
and  purpose  into  t'le  whole  of  a  production,  aims  at  the  expression  of 
harmony,  and  i  i  the  most  ancient  times  was  adapted  to  a  chorus. 

Combination  of  figur-itive  discourse  and  the  song.  Genius  of  Hebrew 
poetry,  as  learned    from  its  or  gin. 

Appendix.  Some  oi  the  grounds  of  the  subjective  origin  of  Hebrew 
poetry. 

1* 


Hitherto,  in  contemplating  the  most  ancient  and  sublime 
phenomena  exhibited  by  the  poetry  of  the  Hebrews,  we  havp 
only  stood  at  the  foot  of  the  mountain,  and  observed  objects 
as  they  were  presented  to  our  view.  We  will  now  sit  down, 
and  arrange  in  order  the  results  of  our  observation.  The 
best  conception  of  a  thing  is  obtained  from  a  knowledge  of  its 
origin.  We  proceed  now,  therefore,  to  treat  of  the  origin  of 
Hebrew  poetry. 

1.,  This,  as  I  showed  in  treating  of  the  radical  words  of 
the  language  and  the  fullness  of  their  meaning,  is  form  and 
feeling.  From  without,  the  forms  of  sense  flow  into  the  soul, 
which  puts  upon  them  the  impress  of  its  own  feeling,  and 
seeks  to  express  them  outwardly  by  gestures,  tones,  and  other 
significant  indications.  The  whole  universe  with  its  move- 
ments and  forms  is  for  the  outward  intuition  of  man,  a  vast 
tablet,  on  which  are  pictured  all  forms  of  living  beings.  He 
stands  in  a  sea  of  living  billows,  and  the  fountain  of  life, 
which  is  within  his  own  being,  flows  forth  and  re-acts  against 
them.  Thus,  what  flows  in  upon  him  from  without,  accord- 
ing as  he  feels  it  and  impresses  his  own  feeling  upon  it,  forms 
the  genius  of  his  poetry  in  its  original   elements. 

It  may  therefore  be  denominated  alike  human  and  Divine, 
for  it  is  in  fact  both,  'it  was  God,  who  created  the  fountain 
of  feeling  in  man,  who  placed  the  universe  with  all  its  num- 
berless currents  setting  in  upon  him,  and  mingled  them  with 
the  feelings  of  his  own  breast.  He  gave  him  also  language 
and  the  powers  of  poetical  invention,  and  thus  far  is  the  ori- 
gin of  poetry  Divine.  It  is  human  in  respect  to  the  measure 
ami  peculiarity  of  this  feeling,  and  of  the  expression,  which 
is  given  to  it  ;  for  only  human  organs  feel  and  utter  the 
emotions  and  conceptions  of  the  poet.  Poetry  is  a  Divine 
language,  yet  not  in  the  sense  that  we  understand  by  it  what 
the  Divine  Being  in  himself  feels  and  utters  ;  whatever  was 
given  to  the  most  godlike  men,  even  through  a  higher  influ- 
ence, to  feel  and  experience  in  themselves,   was  still  human. 


If  we  knew  more  of  the  psychological  ati'l  historical  circum- 
stances, connected  with  these  higher  influences!,  and  with  the 
intercourse  of  the  Elohim  with  the  first  children  of  creation, 
we  might  perhaps  give  also  a  more  definite  conclusion  re- 
specting the  origin  of  their  language  and  mode  of  representa- 
tion. But,  since  the  most  ancient  history  of  the  human  mind 
has  denied  us  this,  we  must  argue  from  the  effect  to  the 
cause,  from  the  outward  working  to  the  inward  form  of  feel- 
ing, and  thus  we  treat  of  the  origin  of  poetry  only  as  human. 
The  spirit  of  poetry,  therefore,  was  first  exhibited  in  a  dic- 
tionary of  significant  names,  and  expres!-ions  full  of  imagery 
and  of  feeling,  and  I  know  of  no  poetry  in  the  world,  in 
which  this  origin  is  exhibited  in  greater  purity  than  in  this. 
The  first  specimen,  which  presents  itself  in  it,*  is  a  series  of 
pictures  exhibiting  a  view  of  the  universe,  and  arranged  in 
accordance  with  the  dictates  of  human  feeling.  Light  is  the 
first  uttered  word  of  the  creator,  and  the  instrument  of  Divine 
efficiency  in  the  sensitive  human  soul.  By  means  of  this  the 
creation  is  unfolded  and  expanded.  The  heavens  and  the 
earth,  night  and  day,  the  diurnal  and  nocturnal  luminaries, 
creatures  in  the  sea  and  on  the  land,  are  measured  and  esti- 
mated with  reference  to  the  human  eye,  to  the  wants,  and 
the  powers  of  feeling  and  of  arrangement  peculiar  to  man. 
The  wheel  of  creation  revolves  with  a  circumference  em- 
bracing all  that  his  eye  can  reach,  and  stands  still  in  himself  as 
the  centre  of  the  circle,  the  visible  God  of  this  lower  world. 
In  giving  names  to  all,  and  ordering  all  from  the  impulse  of 
his  own  inward  feeling,  and  with  reference  to  himself,  he  be- 
comes an  imitator  of  the  Divinity,  a  second  Creator,  a  true 
noirjTtjg,  a  creative  poet.  Following  this  origin  of  the  poetick 
art,  instead  of  placing  its  essence  in  an  imitation  of  nature,  as 
has  generally  been  done,  we  might  still  more  boldly  place  it  in 
an  imitation  of  that  Divine  agency,  which  creates,  and  gives 

»Gen,  1 


8 

form  and  determinateness  to  the  objects  of  its  creation.  Only 
the  creative  thoughts  of  God,  however,  are  truly  ohjeclive 
have  actuality  in  their  outward  expression,  and  stand  forth 
existent  and  living  in  the  products  of  creative  power.  Man 
can  only  give  names  to  these  creations,  arrange  and  link  them 
together;  beyond  this,  his  thouglfts  remain  but  lifeles:^  forms, 
his  words  and  the  impulses  of  his  feelings  are  not  in  them- 
selves living  products.  Yet,  the  clearer  the  intuition,  with 
which  we  contemplate  and  systematize  the  ol>jects  of  creation, 
the  more  unsophisticated  ai.d  full  the  impulse  of  feeling, 
which  impels  us  to  impress  every  thing  with  the  purest  char- 
acter and  fullest  measure  of  humanity — that  which  matks  the 
analogy  of  our  being  to  that  of  God — the  more  beautiful,  the 
more  perfect,  and,  let  us  not  doubt,  the  more  powerful  will 
be  our  poetick  art.  In  this  feeling  of  natural  beauty  and 
sublimity  the  child  often  has  the  advantage  of  the  man  of 
gray  hairs,  and  nations  of  the  greatest  sim[)Iicity  have  in  their 
natural  imagery  and  ex])ressioris  of  natural  feeling,  the  most 
elevated  and  touching  poetry.  I  doubt  whether  this  origin 
of  poetry  can  be  better  and  more  beautifully  expressed  than 
it  is  by  the  Hebrew  ^  U)  D  •  The  word  means  to  ii?tprint  to 
impress,  to  impress  a  form,  a  likeness ;  and  so  to  speak  in 
proverbs,  as  lheQ"'^ty^  of  the  Hebrew  poetry  are  pro- 
verbs, wise  sentences  of  the  highest  import  ;  and  again  to 
decide,  to  put  in  order,  to  speak  as  a  king  or  judge,  finally, 
to  reign,  to  have  dominion,  to  he  powerful  by  the  word  of  one'' a 
mouth.  Here  we  have  the  history  of  the  origin  of  poetry 
and  of  the  part  of  it,  which  is  most  powerful  in  its  influence. 
It  would  scarcely  have  been  deserving  of  remark,  were  it 
not  necessary  to  prevent  frequent  misconccjition  and  abuse, 
tliat  the  j)oetical  images  and  feelings  of  one  people,  and  of 
one  age  can  never  be  judged,  censured,  and  rejected  accord- 
ing to  the  standard  of  another  people,  and  another  age.  Had 
the  Creator  so  ordered  if,  that  we  had  all  been  born  upon 
the  game  spot  of  earth,  at  the  same  time,  with  the  same  feel- 


injjs  rn  I  rr  rans,  and  under  the  same  outward  circtimstances, 
there  would  have  been  nothing  to  object  aaainst  the  uniform 
stan(hird  of  taste,  of  wliich  so  mucli  has  been  said.  But 
since  nothinir  IS  more  su-ice|)tibie  and  nuiltifarious  than  the  • 
human  heart,  since  nothing  is  more  subtle  and  evanescent, 
than  the  connecting  ties,  on  whici)  its  feelings  and  passions 
depend,  since  it  even  belongs  to  the  perfection  of  human  na- 
ture, that  it  organize  and  form  itself  anew  under  every  cli- 
mate, in  every  age,  and  every  peculiar  mode  of  existence, 
since  finally  that  modicum  of  articulated  air,  which  we  call 
language,  and  which  yet  bears  upon  its  light  and  butterfly 
wings  all  the  treasures  of  poetical  imagery  and  sentiment — 
since  this  breath  of  the  mouth,  in  its  manifold  variations  ex- 
hibiting the  diversities  of  every  people  and  evrry  age,  is  a 
real  Proteus,  it  seems  to  indicate  either  a  stupid  or  a  proud 
presumption  to  require,  that  every  nation,  even  of  the  most 
ancient  limes,  should  think,  discourse,,  feel,  and  fashion  its 
poetical  conceptions  in  a  manner  to  suit  our  habits  and 
wants.  It  has  been  lorg  reiriarked,  that  the  htnnan  race  in 
its  successive  ages  and  revolutions  seenis  to  follow  the  vicisi- 
tudes  of  our  individual  human  life,  (at  least  men  imagine  it 
to  be  so),  and  as  the  child  does  not  feel,  speak,  and  contem- 
plate the  world  around  him  in  the  same  manner  as  a  man  of 
mature  age,  who  woidd  recpiire  of  nations  in  the  infancy  of 
the  world,  the  facility  and  rapidity  in  poetical  representation, 
which  with  us  is  the  result  of  experience,  the  squeamishness 
and  over  refinement  of  our  exhausted  and  worn  out  hearts. 
We  must  learn  to  dwell  long  upon  plain  and  siiiiple  imagery, 
to  revolve  them  over  in  our  contemjilations,  to  excite  the 
sense  of  wonder,  and  pictiire  them  in  giijantick  forms.  Such 
are  the  views,  the  language,  and  the  feehngs  of  children 
They  look  with  child-like  wonder  and  astonishment,  before 
they  learn  to  perceive  with  discrimination.  Every  thing  ap- 
pears to  them  in  the  dazzling  splendour  of  novelty.  Objects 
that  are  unknown,   or  of  larger  magnitude,  produce  an  eflect 


10 

upon  their  unpractised  and  yet  sensitive  organs.  They  know 
not  as  yet  how  to  compare,  and  by  comparison  to  belittle  the 
objects  of  their  admiration.  The  tongue  strives  to  express 
itself,  and  falls  upon  strong  expressions,  because  its  language 
is  not  become  weak  and  facile  from  a  multiplicity  of  empty 
sounds  and  stale  metaphorical  expressions.  They  often  speak 
too,  as  the  Orientals,  and  as  uncultivated  savages  speak,  tilt 
at  length  with  the  progress  of  nature  and  art  they  learn  to 
express  themselves  like  polished  or  like  fashionable  rnen. 
Let  them  enjoy  their  years  of  childhood,  and  let  those  Orien- 
tals also  in  the  infancy  of  the  world  form  theii  poetical  con- 
ceptions, speak,  and  rejoice  with  a  child-like  spirit. 

Still  more  incongruous  would  it  be  to  take  a  single  image 
or  representation  out  of  the  connexion,  in  which  it  belongSy 
and  compare  its  style  and  colouring  with  those  of  another, 
taken  from  a  poet  of  a  different  age,  of  a  different  nation  and 
language,  and  of  diverse  poetical  powers.  No  two  things 
in  the  world  are  wholly  alike.  No  one  thing  is  made  for 
the  purpose  of  being  compared  with  another,  and  the  most 
fresh  and  delicate  growth,  when  torn  from  its  place,  is  the 
first  to  wither.  A  poetical  image  exists  only  in  its  con- 
nexion with  the  emotion  that  prompted  it.  In  losing  that  it  loses 
every  thing,  and  is  only  a  senseless  medley  of  colours,  which 
only  a  child  values  according  to  the  brightness  of  their  tints. 
Perhaps  too  no  poets  lose  so  much  by  a  comparison  of  extract- 
ed passages  and  images  as  the  poets  of  the  East.  For  they  are 
the  farthest  removed  from  us,  they  sung  in  another  world,  in 
part  three,  four  thousand  years,  before  we  discoursed  about 
them.  Should  one  compare  for  example,  the  picture  of  a  horse 
in  Job  with  Virgil's  description  of  it,  and  neglect  to  remark, 
who  it  is  that  speaks  in  Job,  and  for  what  end,  what  was  the 
character  and  estimation  of  the  horse  in  Virgil's  time  at  Rome, 
and  in  the  days  of  Job  in  Idumoea,  and  for  what  purpose  it  was 
introduced  in  these  different  authors,  (to  say  nothing  of  lan- 
guage, metre,  thegeniusof  the  people,  and  the  form  of  their  po- 


11 

etry)  would  he  form  a  good  comparative  estimate  of  them  ? 
would  they  be  fairly  balanced  and  compared?*    But  we  proceed. 

2.  The  form  or  image  of  sense  accompanied  with  emotion 
readily  becomes  in  the  view  of  the  mind  excited  by  its  influ- 
ence a  thing  of  life,  and  thus  personification  is  the  second 
higher  step  in  the  origin  of  the  poetick  art. 

It  is  the  nature  of  the  human  soul  to  refer  every  thing  to 
itself,  to  think  it  like  itself,  and  thus  to  find  itself  reflected  in 
every  thing.  That  which  is  agreeable  to  us  we  regard  as 
loving  us  ;  what  is  adverse  to  us,  hates  us,  as  we  hate  it ;  that, 
with  which  we  would  delight  to  hold  converse,  speaks  to  us 
also,  and  its  slightest  sound,  its  most  trifling  utterance,  is 
converted  by  the  power  of  the  imagination  into  language  and 
intelligent  expression.  In  this  respect  all  ancient  nations  are 
alike.  Their  dictionaries  could  be  formed  and  collected,  and 
their  grammatical  forms  established  only  on  the  principle, 
that  names  should  be  constructed  with  distinction  of  gender, 
and  events  which  took  place  regarded  as  workings  and  agen- 
cies of  living  beings,  according  to  the  analogies  of  our  human 
being.     The  Hebrew  language  is  full  of  personifications,  and 

*  Aikin,  in  his  Essay  on  the  application  of  natural  history  to  poetry, 
has  instituted  such  a  comparison,  and  has  passed  judgment  somewhat 
strangely  respecting  Job's  behe  r.oth  and  leviathan.  No  poet  will  or 
should,  by  his  descriptions,  furnish  details  for  a  work  on  Zoology,  since 
poetry  aims  not  to  give  particular  traits  with  distinctiveness,  but  to  give 
power  and  effect  to  the  combined  whole.  This  must  be  looked  for  as 
the  aim  of  the  writer  in  Job,  as  in  the  same  passages,  the  gigantick,  the 
mysterious,  and  the  marvellous,  in  these  pictures,  belong  to  the  general 
purpose  of  the  composition.  The  distance  of  Idumaea  from  Egypt,  and 
the  fact  that  in  the  former  the  horse  was  yet  probably  a  foreign  and  rare 
animal,  and  an  object  of  wonder,  rendered  this  description  of  it  suitable 
to  the  aim  of  the  book,  and  indeed  made  it  necessary.  But  so  soon  as 
we  suppose  tlie  author  to  have  Lioeii  an  Egyptian,  all  these  relations 
fail,  and  are  out  of  r':  •  ,  '.lecause  in  that  country  every  one  must  buve 
been  familiar  wi  a   ■  ;,  the  crocodile,  the  ostrich,  and  the  hippo, 

potamus. 


12 

it  is  undeniable,  that  thi?  sympatl)y,  this  transfer  of  one's  self 
into  the  objects  around  us,  and  ascription,  as  it  were,  of  our 
own  feelings  to  those  objects  with  vvLi^h  we  hold  converse, 
has  formed  not  only  the  inspiring  principle  of  language,  of 
speech,  but  to  a  certain  extent  also  the  first  development 
and  existence  of  moral  principle.  Relations  of  feeling  and 
mora!  duties  cease,  where  I  conceive  nothing  in  a  living  being 
analogous  to  my  own  being.  The  more  deeply  rnd  inwardly 
I  feel  this  resemblance,  and  implicitly  believe  in  it,  so  much 
the  more  delightful  will  be  my  sympathy,  and  the  exercise  of 
it,  in  accordance  with  my  own  sensibilities.  The  most  an- 
cient poetry,  which  exerted  such  a  forming  influence  upon 
men  in  their  savage  state,  made  use  of  this  fountain  of  over- 
flowing sensibility  to  form  and  cherish  in  them  the  feelings 
of  compassion  and  benevolence.  In  the  blood  of  Abel  his 
soul  cries  from  the  ground.  So  to  Adam,  surrounded  by  the 
brute  creation,  all  seemed  to  be  animated  by  his  own  feelings, 
and  he  sought  among  them  all  for  a  help-meat  and  compan- 
ion. The  sun  and  moon  were  kings  of  heaven,  servants  of 
God,  rulers  of  the  world.  The  waving  atmosphere  was  a 
brooding  dove,  and  God  himself,  the  creator  of  all,  a  work- 
master,  after  the  manner  of  men,  who  looked  upon  his  work, 
rejoiced  in  and  blessed  it.  Nay,  what  is  still  more  bold  than 
this,  he  was  the  father  of  man,  and  man  was  appointed  to  be 
his  vicar  and  substitute  on  earth. — Extravagant  as  this  rep- 
resentation may  seem  to  a  heartless  deist,  it  was  yet  natural 
and  necessary  for  the  unbiassed  feelings  of  the  human  heart. 
Without  God  tl>e  creation  is  for  us  a  chaos,  and  without  a 
GoH,  whose  being  is  analogous  to  that  of  man,  who  thinks 
and  feels  as  we  do,  no  friendship  or  filial  affection  towards 
him  is  possible,  nor  can  we  feel  a  child-like  confidence  in 
communinj4  with  a  being,  so  beyond  our  knowledge,  and  yet 
so  intimately  near  to  us.  The  infinite  Cod,  therefore,  vouch- 
safed to  render  the  primary  ideas  of  liim?elf  as  accessible, 
to  man,  as  was   possible,  and  as  well   in   the  first  pictures  of 


13 

creation,  as  in  the  history  of  the  patriarchs  ;  this  friendly 
confidence  and  trust  is  the  ground  of  all  the  relations  of  man 
to  God,  and  of  God  to  man.  In  the  shepheid's  tent  God  also 
is  a  shepherd,  in  the  family  circle  he  is  the  father  of  all.  He 
visits  them  as  a  friend,  and  permits  himself  to  be  invited  to 
the  domestick  festival.  He  was  more  pleased  with  his  son 
Abel,  than  with  Cain,  and  in  vouchsafing  his  presence  to 
Noah  after  the  flood  he  smelled  a  sweet  savour  from  the  re- 
newed earth.  On  the  contrary,  he  was  angry  with  tyrannical 
oppressors,  and  took  the  field,  as  it  were,  against  Nimrod,  tlie 
oppressor  of  the  earth,  as  if  he  were  also  about  to  scale  the 
heavens.  Of  Abraham,  as  if  jealous  of  his  paternal  love,  he 
required  that  he  should  offer  up  to  him  his  son,  the  dearest 
object  of  his  heart,  and  wrestled  with  Jacob  to  secure  for 
him  the  name  of  a  hero. 

In  the  book  of  Job  we  have  unfolded  and  explained  some 
personifications,  on  which  depends  the  power  of  the  most 
affecting  discourses,  and  so  it  is  with  the  excitement  of  sym- 
pathy in  all  kinds  of  emotion.  If  the  poetry  of  the  most 
ancient  times  has  produced  any  effect  upon  the  human  heart, 
(and  it  has  undoubtedly  produced  much),  it  has  the  power 
of  doing  so  by  this  means  alone.  Hence,  where  this  flexibility 
of  the  heart  is  wanting,  even  in  our  own  times,  and  the  man 
contemplates  such  personifications  and  measures  them  by 
pure  reason,  and  according  to  geometrical  rules,  he  will  find 
in  the  Hebrew  and  Greek  poets  only  irrational  extravagances. 
In  Hebrew  the  whole  language  is  formed  upon  the  principle 
of  personification  ;  nouns,  verbs,  and  even  connecting  words 
are  constructed  and  arranged  under  its  influence.  Every 
thing  with  them  has  voice,  mouth,  hand,  countenance,  and 
those  relations,  which  render  their  representation  as  son  and 
daughter,  one,  become  necessary  for  them  as  for  other  Orien- 
tals a  significant  and  beautiful  idiom.*     An  idiom,  however, 

*  Examples  are  found  in  Jones'  commentar,  poes,    Asiaticee  in  euffi- 
2      . 


14 

which  for  the  most  part  has  given  occasion  to  the  worst  mis- 
apprehensions, for  we  may  almost  affirm  it  as  a  general  rule 
''  the  bolder  and  more  original  a  poetical  conception  and 
figure  is,  the  more  it  is  misunderstood  and  abused." 

3.  A  personified  object,  so  soon  as  it  is  represented  in 
action,  in  a  way  that  gives  to  a  general  sentiment  a  sensuous 
representation  becomes  a  fable.  The  transition  from  the 
one  lo  the  other  is  by  a  single  step,  and  the  East  abounds 
not  more  in  personifications,  than  in  fables. 

When  God  brought  the  various  brutes  to  Adam  to  see 
what  he  would  call  them,  he  placed  man  in  a  school  of  fable. 
In  order  to  be  able  to  designate  an  animal  by  a  name  he 
must  know  its  character  and  instincts,  and  both  were  to  be 
learned  from  the  animal's  actions  and  mode  of  life.  The 
least  reflection  applied  to  these,  since  the  man  thereby  brought 
them  into  connexion,  and  referred  them  to  his  own  being, 
led  to  the  perception  of  a  general  character  in  the  conduct 
of  the  animal,  and  so,  even  when  unexpressed  a  fable  was 
already  constructed  in  the  mind  of  the  observer.  The  first 
dialogue  with  the  serpent,  and  the  circumstance  mentioned, 
that  Adam  found  none  like  himself  among  all  the  objects 
of  creation,  pre-suppose  this  tendency  of  his  mind.  It  is  the 
punctum  saliens  of  fable.  It  might  be  said,  indeed,  that 
from  it  proceeded  for  the  yet  infant  race  of  man,  the  first 
principles  of  morals  and  of  prudence,  and  that  the  poetical 
conception,  that  brutes  act  from  similar  feelings  with  men, 
has  had  a  forming  influence  in  the  cultivation  of  his  reason. 
It  is  not  only  that  in  order  to  attain  it,  man  must  observe  the 
animate  creation  in  its  various  characters,  he  was  necessita- 
ted also  to  notice  the  relations  to  himself  of  the  actions  and 
characters  of  the  brutes,  and  what  was  deserving  of  imitation 
or  otherwise.     What  we  denominate  the  history  of  the  fall 

cient  numbers.  For  the  Hebrew  of  the  words  man,  son,  daughter, 
countenance,  ^c.  the  lexicons  may  be  referred  to. 


15 

was  the  first  aberration  of  his  reasoning  faculty,  the  imitation 
according  to  an  erroneous  conception,  of  a  brute,  which  the 
teaching  of  his  paternal  creator  afterwards  showed  him  in  its 
true  form,  ana  thereby  corrected  his  false  conclusions.  As 
we  are  now  rendered  skillful  by  experience,  so  then  the  un- 
derstandincp  of  man  in  his  state  of  nature  formed  and  guided 
itself  by  observing  the  contrivances  of  brutes.  Their  adap- 
tive powers  and  propensities  are  fully  developed,  their  char- 
acter clearly  determined,  forcibly  and  distinctively  expressed, 
and  definitely  fixed.  Here  then,  man  was  placed  in  a  school 
rich  in  instruction,  and  as  tradition  says  that  he  learned  most 
of  the  arts  from  the  brutes,  so  it  is  certain  also,  that  his  first 
observations  respecting  differences  of  sense  and  understand- 
ing, and  different  modes  of  action,  were  taken  from  the  brutes. 
The  earliest  names,  by  which  distinctive  characters  among 
men  were  designated,  are  all  derived  from  animals,  as  the 
first  general  maxims  relating  to  manners  and  prudence  for 
the  most  part  show  their  origin  in  fable.  This  last  remark 
we  shall  pursue  more  at  large. 

A  general  maxim  or  sentiment  is  an  abstraction  from  par- 
ticular occurrences,  and  many  of  these  among  the  Orientals 
still  include  the  particular  case  in  the  general  expression,  and 
with  the  sensuous  image  and  compressed  allegory  form  as  it 
were,  an  abbreviated  fable.  So  it  is  with  many  of  the  pro- 
verbs of  Solomon,  as  in  the  lesson,  which  the  ant  gives  to 
the  sluggard,  &c.  and  indeed  with  all  the  finest  proverbs  of 
ancient  nations.  The  fable  was  constructed  in  view  of  an 
actual  occurrence  ;  the  moral  lesson  was  deduced  from  it, 
and  to  aid  the  recollection  of  it,  and  give  point  to  the  senti- 
ment, was  compressed  into  a  metaphor,  a  proverb,  or  even  an 
enigma.  All  these  modes  of  representation  are  essentially 
one,  and  are  all  natives  of  the  East,  where  they  are  peculiar 
favourites.  There  the  fable  was  invented,  and  there  proverbs, 
maxims,  enigmas,  even  the  radical  forms  of  language  are  full 
of  fable.     The  whole  ^rt  of  poetry  has  there  a  sententious 


16 

character,  and  a  dress  of  fable,  which  separates  it  widely 
from  our  methodical  style  in  prolonged  and  rounded  periods. 
There  too,  those  kinds  of  poetry,  which  are  characterized  by 
allegory  and  fable,  are  the  most' abundant  and  the  most  beau- 
tiful. In  modern  languages,  on  the  other  hand,  for  one 
simple  Oriental  fable  drawn  from  the  kingdom  of  beasts  and 
of  trees,  we  may  furnish  ten  artificial*  narrations,  which  often 
contain  neither  fable  nor  history,  and  usually  fall  short  of  the 
former  in  richness  of  poetical  invention.  The  strings  of 
pearl,  as  the  Orientals  call  certain  collections  of  choice  and 
well  arranged  sentences,  are  well  known,  and  the  beautiful 
tapestry  of  their  instructive  and  more  elevated  poetry,  which 
expands  its  richly  ornamented  flowers  with  so  much  mag- 
nificence, appears  to  them  noble  and  godlike.  But  of  these 
forms  of  poetry  we  shall  speak  more  at  large  in  their  proper 
place  ;  at  present  we  proceed  to  remark, 

4.  That  even  history  in  the  East,  especially  when  it  relates 
to  the  ancient  patriarchal  traditions,  readily  assumes  the 
dress  of  fable,  and  becomes  as  it  were,  a  poetical  and  tradi- 
tionary representation  of  family  history.  Whoever  reads  the 
historical  writings  of  the  Old  Testament,  from  the  most  an- 
cient period,  will  scarcely  deny  this,  and  one,  that  is  acquaint- 
ed with  the  historical  style  of  the  Orientals,  in  other  histories, 
will  be  still  less  disposed  to  do  so.  It  is  not  merely,  that 
here  and  there,  in  the  simplest  narrative,  poetical  forms  of 
expression  are  inserted,  because  the  voice  of  tradition  perhaps 
transferred  them  from  existing  songs,  or  gave  them  for  the 
sake  of  adding  force  to  the  expression  ;  not  merely,  that  the 
narrative  itself  aflfects  the  entire  simplicity  of  the  poetical 
style,  in  regard  to  the  use  of  connectives  and  the  repetitions 
of  words  ;  but  for  the  most  part  also  the  form  and  outline  of 
the  whole  narrative  is  poetical.  Nor  is  this  at  all  prejudicial 
to  truth,  but  rather  contributes  to  its  clearness  and  force,  by 
retaining  and  exhibiting  in  the  tone  and  outward  form  of  the 
narrative,  as  it  were,  the  original  impressions  and  images  oi 


17 

sense  from  which  it  was  taken  ;  only  the  interpreter  must 
find  and  retain  this  point  of  view,  or  he  will  misapprehend 
the  tone  of  the  sentiment,  the  aim  and  general  scope  of  the 
narrative.  The  history  of  Paradise,  of  our  first  parents,  and 
of  the  subsequent  patriarchs,  of  the  flood,  of  the  tower  of 
Babel,  &c.  appear  obviously  in  the  character  of  family  and 
national  traditions,  and  so  it  continues  downward  to  the  history 
of  the  Jewish  patriarchs.  Tradition  has  formed  into  a 
sacred  narrative,  a  sort  of  fabula  morata,  where  in  every  line 
the  favour  of  Jehovah  to  their  fathers  beams  forth  as  the  ori- 
gin, from  which  they  derive  the  glory  of  their  race,  their 
right  to  Canaan,  and  the  prerogative  which  they  claim  before 
the  nations,  which  inhabited  it.  What  among  other  races 
bears  the  marvellous  character  of  heroick  and  extravagant 
traditions,  is  here  of  divine  and  patriarchal  authority,  con- 
firmed by  genealogical  registers  and  monuments,  and  exhibit- 
ing such  simplicity  of  ornament,  that  the  artificial  forms  of 
poetry  are  unsuitable  to  it.  Among  all  nations  history  has 
grown  out  of  tradition,  and  among  the  Hebrews  it  has  remain- 
ed even  down  to  the  period  of  the  kings,  in  regard  to  the  style, 
almost  always  traditionary  in  its  character.  To  this  the  lan- 
guage, the  modes  of  thought,  which  distinguished  the  people 
and  the  sacred  writers,  but  especially  the  high  antiquity  of 
the  age,  has  contributed. 

5.  I  come  now  io  fiction,  or  poetical  invention  properly  so 
called,  which  consists  in  combining  known,  distinctly  marked 
images,  to  form  a  new  creation  before  unknown,  and  having  its 
own  distinctive  character.  Of  this  poetical  creation  the  Cherub 
may  serve  as  an  example.  The  lion,  the  ox,  the  man,  and  the 
eagle  are  beings  well  known  ;  the  combination  of  them  into  a 
creature  of  symbolical  import  was  the  work  of  poetical  in- 
vention. It  will  be  observed,  that  I  use  poetry  and  poetical 
invention,  not  in  the  sense  of  groundless  fiction  or  falsehood  ; 
for  in  the  sphere  of  the  understanding,  the  import  of  a  sym- 
bol poetically  constructed  19  truth.  The  parts  themselves  Qf 
2* 


18 

the  composition  are  taken  from  nature,  and  I  know  no  fiction, 
which  has  not  received  its  elements  from  that  source.  Hence, 
the  invention  of  fictions  entirely  new  is  so  difficult,  that  the 
greatest  poets  copy  each  other,  and  nations  farthest  removed 
from  each  other  coincide  in  the  essential  characters,  and 
leading  forms  of  those  beings,  with  which  they  have  peopled 
the  world  of  their  imaginations.  One  of  these  leading  forms, 
the  features  of  which  are  recognized  among  all  nations,  which 
have  poetry,  is  the  Cherub,  perhaps  the  oldest  of  all  poetical 
creations.  It  stands  on  the  ruins  of  Persepolis,  which,  in 
the  form  of  their  inscriptions,  and  the  style  of  their  architect- 
ure, go  back  beyond  the  periods  of  recorded  history,  and,  in 
the  form  of  the  Sphinx,  lies  before  the  ruins  of  numerous 
Egyptian  temples.  It  is  referred  to  in  the  marvellous  tales 
of  India,  of  Thibet,  of  China,  of  Persia  and  of  Arabia,  and 
occurs  in  the  ancient  traditions  of  the  Greeks,  as  well  as  in 
the  Northern  Sagas,  though  in  every  nation  under  its  own 
peculiar  modifications  of  form.  Even  the  poetry  of  the  Mid- 
dle Age  has  made  use  of  it,  and  scarcely  any  poetry  is  un- 
furnished with  winged  beings  of  the  same  general  character. 
The  Hebrews,  in  my  apprehension,  have  the  oldest  and  purest 
traditions  respecting  it,  and  retain  the  natural  and  probable 
account  of  the  origin  of  a  composition  in  itself  so  strange 
and  marvellous.  According  to  their  account  it  was  a  guar- 
dian of  Paradise,  and  thus  by  consequence  a  symbol  of  things 
secret  and  mysterious,  that  is,  of  places  sacred  and  unap- 
proachable. From  this,  by  an  easy  transition,  it  become 
itself,  in  its  component  parts,  a  mystery,  a  synthesis  of  the 
most  noble  and  exalted  of  living  creatures.  It  came  to  be 
attached  to  the  ark  of  the  covenant,  as  a  guardian  of  the 
mysteries  of  the  law,  and  thereby  a  sustainer  of  the  Majesty 
of  Jehovah,  who  watched  over  them.  It  was  transferred  also 
to  the  clouds,  and  became  first  a  poetical,  then  a  prophetical 
vision.  These  last  applications  of  it,  however,  belong  to 
the  poetry  of  the  Hebrews  alone.     The  Cherub,  in  the  char- 


19 

acter  which  it  bote  before  the  time  of  Moses,  the  creature  of 
marvel,  that  guarded  the  secrets  or  treasures  of  the  primeval 
world,  was  universally  known  ;  in  the  character  given  it  among 
the  Hebrews  after  the  age  of  Moses,  as  the  sustainer  of  the 
glory  of  God,  it  was  known  only  in  Judfea,  and  passed  into 
it  by  the  transitions)  which  I  have  explained.* 

From  this  Cherub,  thus  placed  in  their  way,  the  fancy  of 
the  Orientals  with  its  boundless  stores  of  imagery  took  oc- 
casion to  produce  other  like  inventions,  and  upon  its  wings 
soared  into  the  regions  of  wild  and  extravagant  fiction.  In 
relation  to  this  subject  the  reader  should  peruse  in  Bochart's 
Hierozocion,  the  sixth  book  relating  to  fabulous  animals,  and 
call  to  mind  the  numerous  fabled  creations  in  the  Oriental 
tales.  The  ground  of  every  fiction  is  for  the  most  part  a  truth 
in  natural  history,  so  that  we  have  not  so  properly  pure  fic- 
tion, as  truth  under  the  garb  of  fiction,  and  the  unusual,  the 
singular,  and  the  strange,  elevated  to  the  inconceivable  and 
the  extravagant.  An  example  of  this  is  found  in  the  history 
of  the  tree  of  life,  and  the  tree  of  knowledge,  in  Paradise. 
This  simple,  and  as  given  by  Moses,  intelligible  and  natural 
tradition,  was  gradually,  in  its  subsequent  transmission,  sha- 
ped into  a  strange  and  wonderful  mystery.  Now  the  tree  of 
life  was  represented  as  a  peculiarly  healthful  tree,  that  stood 
near  to  that  which  bore  the  forbidden  and  deadly  fruit ;  then 
it  become  a  growth  productive  of  physical  immortality  ;  and 
the  tree,  by  which  God  proved  the  obedience  of  man,  was, 
even  in  the  representation  given  of  the  serpent  as  the  tempter, 
already  become  a  tree  of  super-human  knowledge.  The  same 
process  of  the  fancy  will  be  found  in  regard  to  other  inven- 
tions of  Oriental  fable.  Job's  behemoth  and  leviathan,  which 
were  real  animals,  because  they  were  of  foreign  growth, 
large  in  size,  and  objects  of  fear  and  wonder,  were  pictured 
in  characters,  which  with  small  addition  and  exaggeration 

*  See  Vol.  1.  Dialogue  VI. 


30 

would  have  transformed  them  entirely  into  creatures  of  fable 
and  mere  objects  of  wonder. 

In  the  prophets  certain  fictitious  animals  occur,  the  exist- 
ence of  which  was  at  that  time  credited  in  the  popular 
traditions.  But  aside  from  these,  the  Hebrew  poetry  has 
kept  itself  pure  from  whatever  is  monstrous  and  inconceivable 
in  the  creations  of  imagination.  As  it  fills  every  thing  with 
Jehovah,  so  its  boldest  combinations  of  imagery  proceed 
from  this  source.  The  thunder  was  the  voice  of  God,  a 
voice  which  the  sacred  poets  understood  ;  light  was  his 
garment  which  he  cast  about  him  as  a  mantle,  and  in  the 
morning  dawn  outspread  upon  the  darkness  of  the  night. 
The  heavens  were  his  tent,  his  palace,  his  temple.  Univer- 
sal nature  composed  a  host  of  living  creatures,  which  he 
employed  as  his  ministering  servants.  The  universe  was 
filled  with  his  angels,  employed  as  his  messengers,  but  in  a 
form  at  once  beautiful  and  worthy  of  the  divine  being  ;  for 
the  living  powers  and  objects  of  nature  were  themselves  the 
messengers  intended,  and  the  angel  of  his  countenance,  the 
often  personified  Word  of  God,  was  the  forth-going  utterance 
of  his  will,  the  outward  expression  of  the  mind  of  God.  If, 
in  the  earlier  books,*  the  gods  of  the  heathen  appear  as 
demons,  this  was  in  accordance  with  the  delusion  of  the 
nations  who  worshipped  them,  for  most  of  the  Gentiles  be- 
lieved the  image,  to  which  they  prayed,  to  be  animated  by  a 
spirit.  The  prophets  of  Israel  seized  upon  this  faith,  and  de- 
graded these  demons,  as  vile,  imbecile,  and  impure  beings, 
subordinate  to  the  true  God,  till  the  great  Isaiah  rejected 
this  also,  and  exhibited  the  vanity  and  nothingness  of  an  idol 
as  it  was.  Satan  himself  in  earlier  times  was  only  an  angel 
of  God,  whom  God  sent  as  his  messenger.  Opposed  to  him 
on  the  side  of  Job  stood  another  angel,t  who  was  an  advo- 
cate in  the  presence  of  God  for  the  innocent  object  of  his 

*  Deut,  xxxii,  16.  17.        t  Job,  rixiii,  93. 


21 

complaint.  Thus  the  picture  presented  in  this  book  is  whol- 
ly of  a  poetical  character,  and  under  the  form  of  a  judicial 
process. 

The  kingdom  of  the  dead  resulted  from  a  combination  of 
conceptions  so  natural  in  itself,  that  I  do  not  wonder  at  its 
occurrence  among  the  Hebrews,  as  among  many  other  na- 
tions. No  metaphorical  separation  of  the  body  and  the  soul 
was  yet  known,  and  the  dead  with  their  visibly  prostrated 
powers,  were  conceived  as  still  living  in  the  grave,  but  in  a 
shadowy,  obscure,  and  powerless  condition.  The  voice  of 
the  murdered  victim  cried  out  in  his  blood,  and  the  feeble, 
stifled  voice  of  the  dead  was  still  represented  to  the  imagina- 
tion beneath  the  earth,  which  covered  them.  The  whispering 
voices  of  those,  who  dwell  in  the  tombs,  is  a  general  article 
of  popular  faith  with  the  Hebrews,  the  Arabians,*  and 
other  ancient  nations.  Now  as  the  tombs  of  the  East  were 
spacious  caves,  in  which  multitudes  were  deposited  side  by 
side  in  their  last  sleep,  the  conception  of  a  subterranpous 
kingdom  among  the  nether  shades,  was  obvious  and  easily 
formed.  Thither  whole  families  descended  to  join  the  ghosts  of 
their  fathers.  Heroes,  kingdoms,  and  all  the  trappings  of  vic- 
tory, with  which  they  were  buried,  went  down  there  together. 
The  heroes,  who  were  already  there  received  them  ;  and  as 
powerless  shades  they  pursued  the  same  unsubstantial  phan- 
tom of  glory,  which  they  had  pursued  in  life.  To  all  these 
hosts  of  the  dead,  too,  was  given  a  king,  with  his  royal  tower 
or  strong  hold,  whose  bars  and  gates  no  one  could  break 
through  ;  for  no  power  can  restore  the  dead  to  light  and  life. 
There  murmured  the  dark  rivers  of  the  dead,  because  in  the 
deep  caverns  of  the  earth  we  so  often  meet  with  streams  of 
water,  and  hear  their  obscure,  subterraneous,  and  melan- 
choly sounds.  The  dying  man  hears  these  streams,  because 
according  to  oft   recorded  experience,  the  senses  of  those 

*  See  Schulten's  Notes  on  the  Hamasa,  p.  558. 


22 

sinking  through  weakness,  as  they  gradually  fail,  have  a  con- 
sciousness of  sounds  as  of  distant  waves.  In  the  same  fig- 
urative representations,  death,  who  is  always  lying  in  wait 
for  his  prey,  became  a  hunter  with  nets  and  cords,  while  at 
the  same  time,  because  the  body  is  fearfully  wasted  and  con- 
sumed in  the  earth,  he  is  described  as  a  monster,  who  feeds 
upon  and  devours  the  dead. — So  neutral  were  all  their  transi- 
tions of  thought,  which,  with  the  usual  modifications,  occa- 
sioned by  varying  circumstances  of  country  and  climate,  are 
common  to  almost  all  nations. 

But  enough  of  examples.  We  have  now  treated  in  regu- 
lar gradation  the  several  successive  kinds  of  poetical  repre- 
sentation, which  all  proceed  from  the  same  source,  the  utter- 
ance of  the  soul  in  the  language  of  imagery  and  emotion. 
For  every  one  will  see,  that  poetical  personifications,  the 
representations  of  fable,  enigmas,  sententious  proverbs,  and 
finally,  the  proper  creations  of  poetry,  not  only  themselves 
belong  to  the  mashal,  but  can  derive  their  distinctive  charac- 
ters, only  from  the  modifications  of  this  same  inspiring  prin- 
ciple of  poetry  in  the  soul.  In  the  most  ancient  times  the 
language  of  sentiment  was  concise,  lofty,  and  full  of  energy, 
as  we  perceive  from  the  blessings  pronounced  by  the  patri- 
archs, the  discourses  of  Job,  and  the  oracles  of  Balaam. 
From  these  the  sayings  and  poetical  expressions  of  the 
prophets  difier  strictly  speaking,  as  to  their  general  charactei 
and  style,  only  as  the  weaker  from  the  stronger,  the  later 
and  often  imitative  from  the  ancient  and  original  power.  For 
even  among  the  prophets,  and  in  the  same  prophet,  there  are 
very  different  degrees  of  energy  and  conciseness  in  their 
figurative  language.  The  language  in  their  time  had  already 
become  more  practised,  images  and  sentiments  had  become 
more  common-place,  the  spirit  of  poetry  did  not  reach  nor  re- 
tain the  vigour  and  originality  of  the  primitive  ages.  If 
these  views  be  correct,  there  is  no  sufficient  reason  for  con- 
sidering the  writings  of  the  prophets  as  constituting  a  pecu-» 


23 

liar  species  of  poetry.  Their  style  was  often,  indeed,  that 
of  poetical  prose,  which  still  retained  the  air  and  movement 
of  the  earlier  parabalick  poetry.  When  the  style  is  aphoristick, 
and  marked  by  the  mere  orderly  arrangement  of  sentences 
without  logical  connexion,  it  necessarily  gains  in  conciseness 
and  dignity,  and  we  have  a  collection  of  such  sentences  in 
the  Proverbs  of  Solomon.  As  nearly  related  to  these,  we  had 
also  enigmas,  like  that  which  we  have  respecting  Sampson, 
in  which  the  tone  and  parallelism  of  the  perfect  masTial  is 
observable.  All  this,  therefore,  belongs  to  one  and  the  same 
class,  and  the  Hebrew  nT^n?  an  intricate  and  dark  dis- 
course, includes  more  than  the  mere  riddle.  Every  pithy  and 
sententious  expression,  that  is,  at  the  same  time  difficult  of 
apprehension,  belongs  to  it,  and  a  greater  portion  of  the 
Oriental  figurative  style  of  discourse  aims  at  this  as  its  princi- 
pal beauty. 

To  what  subject  matter  this  is  applied,  and  whether  this 
sublime  or  enigmatical  style  of  figurative  discourse  be  ex- 
pressive of  praise  or  blame,  of  love  or  hatred,  of  joy  or 
sorrow,  whether  in  prolonged  or  brief  effusions,  are  not 
considerations  of  a  nature  to  constitute  co-ordinate  kinds  of 
poetry.  They  are  all  varieties  of  the  same  kind,  imaginative 
metaphorical  discourse  with  the  uniform  and  lofty  parallelism. 


But  we  here  enter  upon  a  second  species  of  the  poetick  art, 
I  mean  the  song.  So  soon  as  musick  was  invented,  poetry 
acquired  a  new  power,  a  more  graceful  movement,  and  great- 
er harmony  of  sound.  The  simple  utterance  of  motion  in 
images  of  sense  had  only  the  most  natural  and  simple  form 
and  dimension,  the  systole  and  diastole  of  the  heart  anjl 
breath — the  parallelism.  With  the  accession  of  musick  it 
acquired  a  higher  tone,  a  more  measured  cadence,  and  even 


24 

rhyme,  as  we  see  in  the  song  of  Lamech.  What  was  before 
a  simple  play  of  the  breath,  became  now  a  measured  sound, 
a  dance,  a  choral  song,  a  musical  utterance  of  emotion. 
When  musick  was  invented,  lyrick  poetry  also,  and  the  dance 
in  measured  movements  without  doubt  were  brought  into 
use.  Let  us  see  then  what  the  art  of  poetry  gained  or  lost 
by  the  change. 

1.  All  musical  poetry  requires  a  more  elevated  emotion. 
If  it  utters  its  musical  tones  in  figurative  expressions,  these 
must  be  animated  by  excited  feeling,  imparting  continuity  and 
unity  of  character  to  the  lofty  movement  of  the  imagery,  and 
giving  it  a  form  of  more  exalted  harmony.  Whatever  may 
be  the  character  of  the  emotion,  which  prevails  in  a  lyrical 
eifusion,  its  movement  and  harmony  will  be  regulated  accord- 
ingly. A  hymn  of  adoartion,  a  fiery  ode,  a  tranquil  song  of 
joy,  and  an  elegy  expressive  of  grief  and  affliction,  are  not 
modulated  in  the  same  tone  and  manner.  There  are,  there- 
fore subdivisions  of  the  song,  but  the  general  conception  is 
the  same  in  all.  The  elegy  HJ''  p5  the  song  of  joy  or  love 
^^Wf  the  song  of  praise  fl/'r'^fn*  and'  the  different 
modifications  of  the  mode  of  singing  arising  from  the  differ- 
ence of  instruments,  all  come  under  the  common  name,  song 
"IIDIDj  which  derives  its  distinctive  import  from  the 
cadences  and  caesural  pauses,  which  the  musick  has  intro- 
duced. To  divide  lyrical  effusions  from  a  regard  to  outward 
circumstances,  and  to  call,  for  example,  a  particular  species 
the  idyll,  is  adverse  to  the  spirit  of  Hebrew  poetry,  and  in- 
deed unpoetical.  Among  the  Greeks  every  idyll  and  all  its 
parts  were  not  necessarily  song,  and  on  the  other  hand  in  the 
beautiful  song  of  songs  all  does  not  partake  of  the  char- 
acter of  the  idyll,  although  the  whole  corresponds  to 
the  general  conception  of  the  tranquil  song.  Even  the 
more  general  form  of  figurative  utterance,  and  in  its 
most  artificial  kind,  the  dark  and  involved  enigma,  is  not 
absolutely  opposed   to  the  song,  as  we  perceive  in  many 


25 

of  the  Psalms,*  and  in  short,  the  contents,  the  subject  matter 
do  not  determine  the  kind,  but  the  mode  of  treatment,  and 
the  form  in  which  it  is  expressed. 

2.  From  this  view  it  appears,  that  the  application  of  musick, 
of  singing,  brings  with  it  a  sort  of  melody,  and  therefore  con- 
tinuity, plan,  purpose,  into  the  whole  and  all  the  parts  of  a  ly- 
rical production,  such  as  were  not  found  in  the  simply  figura- 
tive style,  except  so  far  as  it  derived  them  from  the  subject. 
Not  that  I  would  take  from  Horace  or  Pindar  a  metrical  ar- 
rangement, by  which  the  Psalms  of  David  should  be  measu- 
red. Every  emotion  contains  its  own  law,  consequently,  also, 
its  characteristick  aim  in  itself,  and  hence  those  Psalms,  which 
are  properly  expressive  of  emotion,  cannot  be  without  these. 
The  didactick  pieces,  though  accompanied  with  musick,  have 
less  of  these,  and  so  arrange  their  aphoristick  sentences  often 
by  the  letters  of  the  alphabet.  Yet  even  this  shows  that  the 
lyrick  poem  as  such  must  have  a  sort  of  measure,  and  a  deter- 
minate extent,  though  it  should  be  taken  from  the  alphabet 
itself. 

3.  Musick  requires  harmony  of  sound,  and  since  Hebrew 
musick  was  probably  free  from  the  restraints  of  artificial  rules, 
it  could  on  that  account  approximate  more  nearly  to  the  move- 
ments of  the  heart.  Nothing  is  more  difficult  to  translate, 
than  a  Hebrew  Psalm,  especially  one  adapted  to  the  dance 
and  the  choral  song  of  earlier  times.  Its  evanescent  tones  are 
breathed  in  a  rhythmical  movement  of  the  most  free  and  un- 
restrained character,  while  the  difficult  measures  of  our  lan- 
guage, its  protracted  and  harsh  syllables,  drag  themselves 
tediously  along.  In  the  Hebrew  a  single  word,  easily  uttered 
and  agreeable  in  sound,  expresses  the  whole  sentiment.  In 
ours  ten  are  often  necessary ;  and  though  they  express  it  with 
more  logical  distinctness,  it  is  with  less  ease  and  eloquence. 

4.  Most  of  the  poetry,  that  was  accompanied  with  instru- 

»  Ps.  xlix.  78.,  &c. 


26 

ments  among  the  Orientals,  was  composed  of  the  choral  songs, 
often  sung  by  several  choruses,  and  sometimes  accompanied 
with  the  dance.  What  inspiring  fulness  of  effect  this  must 
have  given  to  song  in  those  early  times,  in  which  the  emotions 
of  the  heart,  were  as  yet  little  controled,  when  in  praise  of 
God  or  in  commemoration  of  some  national  blessing  it  was 
sung  by  an  assembled  people,  in  the  fulness  of  national  pride 
and  of  popular  exultation,  I  leave  every  one  t8  judge  accord- 
ing to  his  own  feelings.  In  our  own  times,  when  nations  are 
mingled  in  confusion,  so  that  we  scarcely  have  the  same  God, 
but  few  interests  in  common,  and  no  common  country,  we 
see  nothing  of  the  kind.  With  them,  musick  and  language 
had  nothing  artificial,  but  were  the  native,  the  inspired  and 
inspiring  utterance  of  the  heart.  No  cold  and  formal  stateli- 
ness,  no  chills  of  a  Northern  sky,  oppressed  the  soul,  and  re- 
strained its  emotions.  The  song  of  Moses  and  Miriarp,  the 
voice  of  a  host  of  many  myriads  singing  in  chorus  the  song  of 
their  deliverance,  with  sounding  instruments  of  musick,  be- 
neath an  Arabian  sky,  and  celebrating  the  glory  of  Jehovah 
their  deliverer — where  is  there  a  song  so  exciting  and  so  ele- 
A  ating  as  this.  1  And  this,  too,  was  the  pattern  of  the  songs  of 
Israel  in  better  times. 

Figurative  discourse  then,  the  language  of  metaphor,  and 
allegory,  and  song,  are  the  two  leading  forms,  under  which 
the  spirit  of  poetry  among  the  Hebreus  manifested  itself;  and 
should  or  could  there  be  more  1  They  are  poetry  for  the  eye 
and  the  ear,  through  both  which  they  soften  and  agitate  the 
heart.  In  the  figurative  style  of  discourse  an  individual 
speaks.  He  instructs,  reproves,  consoles,  directs,  commends, 
contemplates  the  past,  and  discloses  the  future.  The  song 
is  sung  either  by  one  or  many  ;  they  sing  from  the  heart  and 
melt  the  heart,  or  they  infuse  instruction  in  sweet  and  liquid 
tones.  Both  these  kinds  of  poetry  were  held  sacred  among 
the  Hebrews.  The  most  eloquent  writers  in  the  first  kind 
were  the  Prophets,  and  the  most  sublime  lyrical  effusions  were 


27 

thn  songs  of  the  temple.  Whether  these  two  kinds  were  ex- 
panded into  ampler  forms,  as  the  drama  and  heroick  poetry, 
will  be  shown  hereafter. 

In  conclusion,  I  observe  once  more,  that  the  same  lofty, 
sententious  style,  the  language  of  metaphor  and  allegory,  some- 
times leads  to  a  hidden  and  mystical  sense.  Neither  is  this 
peculiar  to  the  Hebrews.  It  belongs  also  to  the  Arabians  and 
the  Persians,  and  the  most  favourite  ode  of  Hafiz,  as  a  com- 
mon chance,  gives  a  very  subtle  and  mystical  sense,  in  which 
he  that  will  look  for  it  may  find  all  the  treasures  of  knowledge. 
The  ground  of  this  lies  in  the  genius,  the  origin,  and  the  ra- 
dical principles  of  Oriental  Poetry.  A  sublime  but  obscure 
image,  a  comparison  followed  out  with  acuteness,  a  divine 
aphorism,  which  an  enigmatical  parallelism  utters  as  it  were 
only  from  a  distance,  these  forms  of  expression  require  to  be 
illustrated  and  explained.  And  when  a  man  divinely  inspired 
speaks,  when  in  the  name  of  God  he  discourses  of  the  desti- 
nies of  the  future,  who  would  not  readily  anticipate  more  than 
perhaps  he  means  to  utter.  And  who  would  not,  moreover, 
gladly  find  it  afterwards  in  his  divine  oracles,  even  if  he  be 
not  an  Oriental,  prone  to  admiration,  and  striving  after  high 
and  mysterious  meanings.  Thus  it  has,  indeed,  fared  for 
centuries  with  the  poetry  of  the  Hebrews,  and,  if  our  age  and 
nation  deserve  any  praise,  it  is  for  their  cool  and  persevering 
endeavour  to  approximate  at  least,  the  simple,  original  sense 
of  those  ancient  poets,  and  to  listen  to  their  oracles  in  the  true 
spirit  of  antiquity,  undazzled  and  unprejudiced  by  glosses  and 
the  notion  of  a  mysterious  meaning.* 

*  I  have  ventured  to  omit  here  a  short  extract  from  Opitz,  a  German 
writer  of  the  seventeenth  century,  and  a  poetical  effusion  of  the  author 
on  the  origin  and  office  of  poetry.  They  seem  intended  merely  for  gar- 
nishing, and  are  not  necessary  to  the  connexion  of  the  author's  views. 


28 
APPENDIX. 

Some  of  the  subjective  grounds  of  the  origin  of  Hebrew  poetry. 

The  foregoing  remarks  treat  of  the  origin  and  essential 
characters  of  Hebrew  poetry  objectively ;  they  were  designed 
to  exhibit  the  twigs  and  branches  of  the  tree,  as  they  spring 
from  the  trunk  and  root.  But  some,  perhaps,  may  wish  to  see 
the  ground  and  soil,  by  which  the  tree  was  sustained  ;  in  oth- 
er words  to  find  some  of  the  circumstances  designated,  in 
which  the  language  became  adapted  to  such  images  and  emo- 
tions, and  could  extend  its  powers  of  expression  by  personifi- 
cations, fictions,  songs  and  proverbs.  Here  too,  as  in  the  pre- 
ceding observations,  I  shall  rather  exhibit  facts  than  specula- 
tions. 

1.  Such  images  and  ideas,  as  even  the  first  chapters  of  Gen- 
esis have  preserved  to  us,  are  impossible  for  a  savage  and  un- 
cultivated people.  So  long  as  man  remained  a  mere  clod,[inca- 
pable  of  thought,  and  urged  to  action  only  by  the  most  pressing 
physical  necessities,  he  could  not  attain  to  such  abstractions 
and  applications  of  names,  as  the  first  picture  of  the  creation 
has  given  in  an  order  and  symmetry  suited  to  the  understand- 
ing of  a  people  still  under  the  dominion  of  the  senses.  Who- 
ever may  have  been  the  author  of  this  fragment,  it  gives  proof, 
in  its  images,  and  the  scope  of  its  representations,  of  being  the 
work  of  a  skilful  master.  No  Orpheus  here  tames  the  tiger, 
and  the  lion  ;  no  Silenus  sings  in  grandiloquent  poetry  a  cos- 
mogony wrapped  in  fable.  All  this  was  the  birth,  or  abortion, 
of  a  later  artificial  mode  of  thought,  arid  of  a  mystifying  style 
of  representation.  Here  all  is  simple  and  divine,  as  if  one  of 
the  Elohim  had  himself  instructed  the  genius  of  humanity. 
The  most  slight  and  facile  determinations  and  classifications 
of  objects  are  connected  together,  and  poetically  expressed  to 
the  understanding  of  man,  and  he  is  elevated  by  an  imitation 
of  the  invisible  Father  and  Creator,  in  the  alternation  of  tran- 
quility and  active  toil,  to  be  the  visible  lord  of  creation. 


29 

2.  But  again,  these  refined  ideas,  even  in  the  relation,  in 
which  they  are  here  placed,  are  found  already  fixed  in  the  ra- 
dical terms  of  the  language,  as  if  they  had  heen  planted  in, 
and  grown  up  with  it.  This  language,  therefore,  however  nu- 
merous may  be  the  traces,  which  it  bears,  in  its  ideas  and  the 
simplicity  of  its  constructions,  of  the  infancy  of  the  race,  had 
already  become  formed  throughout  when  this  first  fragment 
was,  I  will  not  say  composed,  but  even  conceived.  No  Ca- 
ribbean savage  speaks  in  such  language,  either  as  to  the  sound 
or  the  formation  of  the  words.  Here  are  no  prolonged  sounds 
to  signify  the  most  trifling  things,  no  wild  wilderness  of  names 
clustered  together,  but  all  hangs  rather  on  a  single  thread, 
and  so  the  whole  language  branches  regularly  from  the  sim- 
plest roots.  In  regard  to  its  etymology  and  grammar,  (I  do 
not  say  its  syntax  and  style  of  composition)  the  ancient  He- 
brew language  is  a  masterpiece  of  conciseness  and  orderly 
arrangement,  corresponding  to  the  impressions  of  sense.  One 
might  well  suppose  a  Divine  Being  had  devised  it  for  the  in- 
fancy of  the  human  race,  in  order  to  communicate,  as  it  were, 
in  short,  the  earliest  conceptions  of  logical  order. 

3.  A  language  formed  at  so  early  a  period  was,  moreover, 
a  real  treasure  for  the  race,  which  possessed  it.  They  had  in 
it  numerous  images  and  emotions  already  embodied,  which 
became  their  inheritance,  and  which  they  had  only  to  apply. 
We  know  nothing  of  the  magnificence  and  the  wisdom,  which 
were  embodied  in  the  ancient  language  of  Egypt,  but  we 
know  thus  much,  that  a  Phoenician  brought  the  alphabet  to 
Greece,  that  the  Pelasgians  and  lonians  were  originally  Asi- 
atick  tribes,  having  probably  an  affinity  with  those,  to  whom 
this  language  belonged.  According  to  the  Mosaick  records  it 
was  transmitted  from  upper  Asia  to  the  banks  of  the  Euphrates, 
and  its  whole  character  gives  proof,  that  the  climate  of  Asia 
was  its  birth  place.  Its  ideas  are  full  of  striking  contrasts,  of 
light  and  shade,  of  rest  and  activity.  This  is  the  character 
of  the  Oriental  heavens,  and  of  the  genius  of  Oriental  nations. 

3* 


30 

In  Greenland  it  would  not  so  early  have  unfolded  itself. 
Where  nature  is  rude  and  barren,  and  man  labours  under  the 
heavy  burthens,  which  it  imposes,  he  becomes  skilled  perhaps 
in  the  laborious  arts,  in  the  severe  and  dexterous  applications 
both  of  mind  and  body,  but  is  not  fitted  for  the  development 
of  liberal  ideas,  of  enlarged  views,  and  comprehensive  and  sus- 
ceptible emotions. 

4.  This  language,  ancient  as  it  was,  and  formed  under  a 
mild  and  open  sky,  was  transmitted  to  a  race  of  herdsmen. 
Men  devoted  to  such  a  mode  of  life  were  well  adapted  to  pre- 
serve and  more  fully  to  carry  out  the  primitive  ideas  and  his- 
torical traditions  which  it  contained.  The  occupation  of 
herdsmen  was  one  of  the  earliest  in  the  history  of  human  im- 
provement. Still  it  presupposes  an  incipient  cultivation,  and 
cannot  subsist  without  divers  arts  and  regulations.  These,  how- 
ever, are  all  of  the  simplest  and  most  innocent  kind.  It  served 
to  unfold  the  domestick  relations,  and  to  establish  paternal  and 
patriarchal  authority.  It  domesticated  animals  for  the  use  of 
man,  and  called  forth  feelings  of  gentleness  towards  the  brutes 
in  general.  It  gave  a  sense  of  the  freedom  of  nature,  that  is 
still  inextinguishable  in  the  minds  of  the  Bedouins,  since  they 
avoid  cities  as  the  confinement  of  a  prison.  If  too,  in  this 
race  of  herdsmen  ancient  impressions  of  the  God  of  nature, 
of  the  patriarchs  who  were  the  objects  of  his  love,  of  moral 
rectitude  and  innocence  prevailed,  they  found  in  this  free  and 
roving  mode  of  life  a  favourable  soil,  in  which  to  take  deeper 
root,  and  secure  a  permanent  growth.  Hence,  the  traditions, 
which  we  have  received  of  Paradise,  of  the  patriarchs,  and  of 
the  most  ancient  fortunes  of  our  race,  come  in  the  form  of  the 
simple  tales  of  herdsmen.  They  retained  that,  which  a 
herdsman  might  naturally  apprehend  and  preserve  in  his 
sphere  of  life  and  his  associations,  as  much  as  was  adapted  to 
his  forms  of  thought  and  mode  of  living.  This  same  peculiar 
mode  of  life  gave  scope  also  to  those  gentler  affections,  by 
which  we  find  these  traditions  so  characterized,  and  to  this 


31 

we  are  to  ascribe  the  pictures  of  friendship  with  God,  and  the 
intimacy  of  angels  with  the  patriarchal  heroes.  Let  the  offer- 
ing up  of  Isaac  be  converted  into  an  allegory  representing  hia 
mortal  sickness  and  recovery,  (not  that  it  was  so,  but  to  bring 
the  matter  nearer  to  our  modes  of  conceptions),  what  admira- 
ble firmness  in  the  uncomplaining  hero,  whose  son  for  three 
days  was  in  his  conceptions  already  lost  to  him,  and  who  gave 
him  up  without  a  murmuring  word.  Let  us  represent  the 
tower  of  Babel,  as  the  allegorical  description  of  a  conquering 
and  oppressive  empire,  that  ruled  despotically  upon  the  earth, 
and  aspired  even  to  the  dominion  of  God  in  the  heavens,  and 
how  striking  does  the  fable  become  !  So  too,  the  story  of  Ja- 
cob, who,  during  his  first  nightly  repose  out  of  his  father's 
house,  contemplated  the  opening  heavens,  and  when  beset 
with  dangers  wrestled  with  his  protecting  angel  and  prevail- 
ed— how  beautiful,  considered  even  as  fictions,  are  these  tra- 
ditionary tales  of  a  race  of  herdsmen  !  To  the  successive 
generations,  by  whom  they  are  rehearsed,  these  traditions 
bring  God  apparently  near,  and  with  him  bring  trust  in  his 
goodness,  innocence  and  the  cultivation  of  human  affections 
in  all  the  relations  of  domestick  life.  No  warrior  of  the  Iro- 
quois, or  hunter  of  the  Huron  race,  could  have  invented  fic- 
tions such  as  these. 

5.  But  again  the  mode  of  life  had  a  still  more  decided  in- 
fluence upon  a  race  secluded  from  others,  and  that  accounted 
itself  too  privileged  to  admit  the  intercourse  of  strangers. 
And  what  gave  it  its  peculiar  distinction  ?  The  same,  of  which 
we  have  already  treated,  its  language,  and  its  original  descent, 
its  traditions,  and  its  ancient  privileges,  the  oracles  and  pro- 
phetick  blessings  of  its  patriarchs.  Why  did  the  Shemites  des- 
pise Ham  and  Canaan?  Because  their  ancestor  degraded 
them,  and  the  shame  of  a  deed  of  villany  was  fixed  upon  their 
family.  Why  wa.s  it,  that  Amnion  and  Moab  were  placed  so 
low  by  Closes,  although  at  the  same  time,  on  account  of  their 
affinity  to  the  Israelites,  he  forbid  their  being  injured?     It  was 


32 

because  they  were  dwellers  in  caves,  and  the  offspring  of  an  in- 
cestuous intercourse,  the  reproach  of  which,  according  to  their 
prevailing  notions  could  never  be  removed  from  the  family. 
How  came  it,  that  Israel  in  Egypt  remains  a  distinct  people, 
than  an  Egyptian  ruler,  Joseph,  with  all  his  pre-eminence  of 
rank  among  that  people,  numbered  his  sons,  born  of  an  Egyp- 
tian woman  of  high  rank,  with  these  poor  herdsmen,  and  not 
with  the  Egyptians?  If  here  be  not  pride  of  birth  distinctly 
marked,  it  can  be  found  nowhere.  These  poor  herdsman  had 
fathers,  to  whom  they  gave  the  highest  honour,  genealogical 
records  extending  even  to  Adam,  which  even  under  the  se- 
verest oppression,  they  never  tailed  to  have  their  (scribes) 
to  preserve  and  transmit.  Why  did  Moses  choose  rather 
to  suffer  affliction  and  shame  with  his  own  people,  than  to 
enjoy  honour  in  the  land  of  Egypt,  when  he  had  respect  to 
the  origin  from  which  he  sprung  ?  He  saw  the  ancient  pre- 
rogatives and  claims  of  his  race,  and  preferred  to  be  its  deli- 
verer, though  with  the  greatest  hazard,  than,  in  the  enjoyment 
of  quiet  and  dignity,  to  become  their  oppressor.  These  gen- 
ealogies also,  this  ancestral  pride,  of  an  unmixed  race  of 
herdsmen,  has,  together  with  their  primitive  language,  pre- 
served to  us,  free  from  foreign  mythologies,  which  they  regard- 
ed as  idolatry  and  superstition,  free  from  the  mixtures  of 
learned  lore,  which  they  despised,  the  ancient  traditions  of  the 
race,  and  impressed  upon  their  poetry  the  tendencies,  which 
originally  proceeded  from  the  formal  and  oracular  benedictions 
of  their  prophetick  fathers.  In  the  jumble  of  nations,  which 
existed  in  Europe,  no  such  ancient  monuments  and  pure  an- 
cestral poetry  was  possible.  In  Idumea,  where  patriarchal  prin- 
ces reigned,  and  where  they  followed  a  severe  and  laborious  mode 
of  life,  poetry,  also,  as  the  book  of  Job  shows,  maintained,  in 
a  language  originally  the  same,  a  severer  and  more  sustained 
character. 

6.  In  order  to  preserve  and  continue  genealogical  records, 
writing  was  obviously  necessary,  and  I  have  found  propable  ev- 


33 

idences,  that  alphabetical  writing  was  invented  in  connexion 
with  this  and  for  this  purpose,  at  a  very  early  period.  It  was 
necessary  to  designate  names,  on  which  the  whole  was  built, 
and,  since  the  sensuous  image  of  the  most  remarkable  cir- 
cumstances in  a  man's  life  was  not  sufficient  for  this  purpose, 
there  was  an  effort  to  combine  such  an  image  and  a  sound  to 
gether.  Thus  originated  the  characters  of  the  most  ancient 
alphabets,  and  at  the  same  time  the  names  of  those  charac- 
ters. Beth,  the  second  letter  of  the  Hebrew  alphabet,  means 
a  house.  In  form  it  was  made  to  resemble  a  house,  and  at 
the  same  time,  by  chance  perhaps,  the  opening  .of  the  mouth 
hi  articulating  it,  and  so  of  other  letters.  The  alphabet  must 
be  very  ancient,  for  it  seems  to  have  been  formed  at  the  same 
time  with  the  language  itself  In  these  remarks  I  do  not 
mean  to  give  the  Hebrew  praise  which  is  not  due  to  it.  It  is 
undoubtedly  a  sort  of  infimtile  language,  that  has  not  received 
a  progressive  development  like  the  Greek  and  Latin,  but  its 
plan  was  large,  well  defined,  and  wisely  arranged.  Its  let- 
ters, though  imperfect  marks,  fitted  rather  to  recal  the  known, 
tlian  to  teach  the  unknown,  were  sufficient  to  determine  the 
radical  forms  of  the  language,  their  inflections,  and  relations, 
and,  since  all  ancient  nations  uttered  their  words  with  strong 
accents,  the  completion,  of  the  most  ancient  prosody  was  ef- 
fected by  placing,  where  it  was  necessary,  a  few  marks  to  de- 
signate these  over  the  letters.  It  is  sufficiently  proved,  indeed, 
that  the  accents  of  the  most  ancient  languages  were  not  like 
our  accents,  but  distinctions  of  sound  of  a  higher  order  and  re- 
sembling musical  notes ;  yet  by  means  of  these,  within  the  brief 
Bpace  of  the  parallelism,  the  simplest  kind  of  artificial  rhythm 
was  produced. 

7.  All  these  peculiarities  and  early  advantages  induce  the 
belief,  that  the  commencement  of  human  cultivation  arose, 
not  from  chance,  or  the  mere  throw  of  contingencies  among  a 
brute  herd,  but  from  paternal  care  and  a  Divine  Providence. 
And  as  little  as  I  am  able  or  would  venture  to  designate  the 


34 

mode,  in  which  this  Divine  aid  was  vouchsafed,  still  less 
would  I  venture  to  doubt  or  deny  its  reality.  If  we  had  more 
numerous  written  monuments  of  ancient  nations,  or  if  we 
found  them  among  uncultivated  tribes  of  the  present  day,  this 
origin  would  undoubtedly  be  confirmed  by  greater  variety  of  ev- 
idence. As  here  narratives  are  given  in  simple  childlike  tones, 
so  it  would  be  found  among  other  nations  modified  by  their  pe- 
culiar modes  of  thought.  Thus  here  every  thing  proceeds  from 
the  first  original  impulse,  and  the  Hebrew  race  claim  no  merit, 
but  for  transmitting,  by  their  language,  climate,  and  mode  of 
life,  these  original  impressions  unmixed  and  unsophisticated  to 
later  times.  These  appear  to  me  the  subjective  grounds, 
which  have  produced  and  moulded  the  original  memorials  of 
this  people,  and  the  eye  of  providence  cannot  here  be  mista- 
ken or  denied. 


II. 

CALLING  AND  OFFICE  OF  THE  PROPHETS. 

Of  the  calling  of  Moses. 

1.  The  appearance  of  God  to  men.  Fire  was  the  constant  symbol  of 
the  manifestation  of  the  Divine  presence.  What  was  meant  by  the  an- 
gel  of  God,  the  angel  of  his  presence.  OfGod'sappearing  to  Moses,  to 
the  Elders  of  Israel,  to  Elijah,  to  Isaiah,  Ezekiel  and  Daniel.  Com- 
parison of  these  with  his  appearing  in  the  most  ancient  times.  Grada- 
tions  of  poetry  in  the  development  of  images.  What  influence  was  ex- 
erted on  Hebrew  poetry  by  the  circumstance  that  it  was  permitted  to 
exhibit  no  picturable  form  of  the  Divine  Being. 

2.  The  word  of  God  to  Moses ;  to  the  later  Prophets.  Words  and  deeds 
according  to  the  circumstances  of  the  times,  included  in  the  duties  of 
the  Prophets.  Power  of  the  prophetick  word.  Whether  the  Prophets 
spoke  from  the  impulse  of  their  own  arbitrary  will.  Form  given  to 
the  Hebrew  poetry  by  this  earnest  and  determinative  influence  of  in- 
spiration.    Diversity  of  form  at  different  periods. 

3.  Sifins  and  wonders  exhibited  by  Moses.  For  what  purpose,  and 
with  what  effect.  Those  exhibited  by  later  Prophets,  rn  things  exter- 
nal, and  in  themselves.     Examples  from  Isaiah. 

What  the  name  Prophet  originally  signified.  How  transferred  to  ora- 
cular language  expressed  in  poetry  and  musick.  Whether  the  Pro- 
phets in  uttering  their  prophecies  were  in  the  exercise  of  reason. 
Passages  from  Isaiah. 

Appendix.     Why  Prophets  were  peculiar  to  the  Hebrews. 

Most  of  the  Hebrew  poets  were  sacred  personages,  wise  men 
of  the  nation,  Prophets.  Let  us  point  out  and  unfold  some  of 
the  peculiarities  of  this  vocation  and  character.  As  Moses 
in  his  banishment  was  feeding  his  herds  in  the  deserts  of  Ar- 
abia, he  came  to  Horeb,  the  mount  of  God.*  And  the  an- 
gel of  the  Lord  appeared  to  him  in  a  fiery  flame  from  out  of  a 

»Ex.  v. 


36 

bush.  And  God  called  him  from  out  the  flame  and  revealed 
himself  to  him,  as  the  God  of  his  fathers.  He  gave  him  vi'ords 
of  commission  for  the  deliverance  of  his  people,  and  when 
Moses  suggested  doubts  he  gave  him  signs.  Thus  visions 
words  and  signs,  as  with  the  first  and  greatest  of  the  Prophets  ; 
80  afterwards,  either  separately  or  together,  were  the  creden- 
tials of  his  follov/ers,  and  consequently  also  the  soul  of  their 
poetry.  It  is  important  therefore  to  speak  of  these  more  at 
large. 

1.  The  appearance,  which  drew  the  attention  of  Moses,  was 
a  flame  of  fire  in  a  bush.  Let  the  import  of  this  symbol  in 
the  nearer  consideration  of  it  be  what  it  might,  it  was  here  a 
symbol  of  the  present  manifestation  of  the  Divinity,  which, 
under  the  circumstances  of  time  and  place,  could  not  be  man- 
ifested in  a  more  simple  form.  What  prominent  and  visible 
object  was  there  in  the  Arabian  desert,  but  here  and  there 
perhaps  a  tree,  a  dry  and  arid  shrub  1  Moreover,  from  the  most 
ancient  times,  fire  was  in  the  East,  and  among  almost  all  na- 
tions, a  symbol  of  the  Divinity,  as  from  its  brightness  and  other 
properties,  it  is  well  fitted  to  be.  It  was,  also,  generally  in  the 
poetry  and  the  institutions  of  Moses,  though  without  image 
worship  and  idolatry,  a  standing  symbol  of  Jehovah.  Thus  God 
is  often  called  by  him  a  consuming  fire,  whose  wrath  burns 
even  to  the  lowest  deep.  Under  the  same  form,  also,  he  appear- 
ed on  Mount  Sinai ;  he  went  before  the  host  of  Israel  in  a 
cloud  of  fire,  sacred  fire  fell  from  heaven  and  consumed  the 
offering,  and  a  cloud  lik(?  fire  rested  over  the  sanctuary.  In 
the   Prophets  and  Psalms,  these  images  also  are  customary. 

The  God,  who  here  reveals  himself,  assumes  the  name 
Jehovah,  and  is  also  called  the  angel  of  Jehovah.*  Thus 
Jehovah  moved  in  the  cloud  before  the  camp  of  Israel,  and 
yet  it  was  also  the  angel  of  God,  who  went  before  Israel,  and 
in  other  passages,  the  presence  of  God   himself     Only  an 

»  Ex.  iii.  2.  4.  6.— xiv.  19.  24.— xxxiii.  34. 


37 

ignorance  of  the  spirit  of  Moses  in  these  peculiarities  of 
language,  could  have  created  a  doubt  here,  or  have  formed 
different  kinds  of  "  angels  of  his  presence."  The  Jehovah 
of  Moses  cannot  himself  be  seen,  Avhen  he  appears  in  the 
symbol  of  any  natural  object ;  and  this  is,  therefore,  his  angel, 
that  is,  his  visible  messenger,  or  according  to  the  beautiful 
expression  of  Moses,  the  name  of  God  is  in  it.  As  in  the 
books  of  Moses  it  is  so  often  and  expressly  said,  that  no  man 
can  see  or  represent  to  himself  the  face  of  God  ;  so  on  the  other 
hand,  the  names  of  God  are  carefully  distinguished  from  this. 
Then,  too,  even  in  the  natural  import  of  the  term,  the  face  of 
God  signifies  "  the  special  providence  and  oversight,"  which 
accompanied  Israel,  and  so  far  as  an  outward  sign  of  this 
presence  was  apparent,  this  sign  was  denominated  the  mes- 
senger, the  angel  of  his  presence. 

To  Moses,  therefore,  this  divine  manifestation  was  only  a 
symbol.  From  his  later  history,  we  know  how  God  refused 
to  admit  him  to  a  vision  of  himself,  though  he  spake  with  him 
as  friend  with  friend.  He  only  passed  before  him,  probably 
in  the  violence  of  a  tempest,  and  flashes  of  lightning,  and 
called  forth  a  voice  of  praise*  in  view  of  his  deeds,  and  the 
Divine  attributes  of  his  spiritual  being.  Among  all  the  con- 
ceptions of  human  genius,  there  are,  I  suspect,  few  situations 
so  sublime,  as  that  so  simply  exhibited  in  this  Divine  narrative. 

When  Moses  came  within  the  sacred  tent, 

The  lofty  cloud  descended  low, 

And  stood  before  the  door  and  spake  with  him. 

And  all  the  people  saw  the  cloudy  column 

Stand  before  the  door,  and  all  rose  up, 

And  bowed  themselves  each  one  before  his  tent. 

Jehovah  spake  with  Moses  mouth  to  mouth, 

As  one  holds  converse  with  his  friend. 

And  Moses  said  to  God,  "behold,  thou  saidst  to  me. 

Lead  forth  this  people,"  but  hast  not  showed  me 

*  Ex.  xxxiii.  9—23.  xxxiv.l— 8. 


38 


Whom  thou  wouldst  send  to  be  my  present  help, 
Thou  saidst  to  me  "  I  know  thee  by  thy  name, 
And  thou  hast  found  favour  in  my  sight," 

Jehovah  said,  "  my  presence  shall  go  with  thee, 
And  I  myself  will  give  thee  rest." 

He  said,  "  if  they  presence  go  not  with  us. 
Then  lead  us  up  no  farther  hence. 
For  whereby  now  shall  it  be  known 
That  I,  and  this  thy  people  are  received  by  thee  ? 
If  not  by  this,  that  thou  dost  go  with  us. 
And  I  and  this  thy  people  are  distinguished 
From  all  the  nations  of  the  earth  ?" 

Jehovah  answered,  "  even  this  I  do  for  thee, 
For  thou  hast  found  acceptance  in  my  sight, 
And  by  thy  name  I  know  thee." 

"  Then"  I  beseech  thee  "  show  me  thy  glory." 

My  goodness  will  I  malJe  to  pass  before  thee. 
And  will  proclaim  Jehovah's  majesty. 
For  I  am  rich  in  grace,  where  I  give  grace. 
And  filled  with  love  towards  those  I  love. 
But  yet  thou  canst  not  see  my  face. 
For  none  can  see  my  face  and  live. 

He  said  again,  "^here  is  a  place  by  me, 
Where  thou  shall  stand  upon  a  rock. 
There  shall  my  glory  pass  before  thee. 
And  thou  shalt  stand  within  the  cleft. 
My  hand  enclosing  thee  as  I  pass  by. 
Then  I  will  take  away  my  hand. 
And  my  back  parts  shalt  thou  behold. 
But  my  face  shall  not  be  seen. — 

And  Moses  rose  up  early  in  the  morning, 
And  went  to  Sinai  as  the  Lord  commanded  him, 
And  took  the  two  stone  tables  in  his  hand. 

Then  came  down  Jehovah  in  the  clouds. 
And  stood  before  him  there. 
And  proclaimed  Jehovah's  name. 
He  passed  by,  Jehovah  passed  before  him, 
And  proclaimed  "  The  Lord,  the  Lord  God, 
Merciful  and  gracious,  long  suffering, 
Abundant  in  goodness  and  in  truth, 
Thatkeepeth  mercy  for  thousands. 


39 

Forgiveth  iniquity,  transgression,  and  sin. 
But  in  whose  sight  the  purest  are  unclean. 
He  visiteth  the  wickedness  of  the  fathers 
Upon  their  children,  and  their  children's  cl>ildren. 
Unto  the  third  and  fourth  generation." 
And  Moses  hastened,  and  bowed  himself. 
And  fell  upon  his  face,  and  worshipped. 

In  like  manner  he  manifested  himself  to  the  elders  of  Israel 
under  outward  forms,  while  in  his  essential  being  he  could  not 
be  the  object  of  sight, 

They  saw  the  God  of  Israel, 

At  his  feet  it  was  like  glowing  sapphire, 

To  look  upon  like  pure  transparent  sky. 

Although,  however,  an  appearance  of  the  invisible  God  had 
no  place  in  the  primitive  Jewish  theology,  and,  when  he  ap- 
peared under  a  symbolical  form,  that  which  was  so  manifested 
is  called  the  angel  of  Jehovah,  yet  the  Divine  Being  farther 
adapted  himself  to  the  apprehension  of  the  later  Prophets. 
They  saw  and  described  the  manifestation  which  God  gave 
of  himself.  But  in  this,  too,  we  discover  traits  derived  from 
Moses,  who  still  remained  the  basis  of  the  whole  economy,  va- 
ried only  in  accordance  witii  the  times,  and  the  apprehensions 
of  the  different  Prophets.  'In  the  beautiful  manifestation  made 
to  Elijah,  the  second  Moses,  upon  the  same  Horeb,  the  mount 
of  God,  perhaps  even  in  the  same  cleft  of  the  rock,  Ave  cannot 
fail  to  recognize  a  resemblance  to  the  description  just  now 
given.  Forty  days  and  nights  he  travelled  to  Horeb  the  mount 
of  God,  and  came  to  a  cave  and  lodged  there.  And  behold 
the  word  of  the  Lord  came  to  him,  and  said,  "What  doest 
thou  here  Elijah  ?"  And  when  he  had  answered,  the  voice 
said,  "  Go  forth  and  place  thyself  upon  the  mountain  before 
the  face  of  Jehovah."* 

And  lo  !  Jehovah  passed  before  him  I 
A  great  and  violent  tempest, 

*1  Kings  xix.  8— 13. 


40 

That  rent  the  mountains,  and  brake  the  rocks, 

Went  forth  before  Jehovah, 

But  Jehovah  was  not  in  the  tempest. 

And  after  the  tempest  came  an  earthquake. 
But  Jehovah  was  not  in  the  earthquake. 

And  after  the  earthquake  a  fire. 
But  Jehovah  was  not  in  the  fire. 

And  after  the  fire  came  a  still,  small  voice. 
And  when  Elijah  heard  the  voice. 
He  wrapped  his  face  in  his  mantle, 
And  went  and  stood  in  the  door  of  the  cave. 
And  lo  !  there  came  a  voice  unto  him. 
And  said,  "  What  doest  thou  here  Elijah  ?" 

The  vision  would  seem  designed  to  teach  the  Prophet, 
who,  in  his  fiery  zeal  for  reformation,  would  change  every 
thing  by  stormy  violence,  the  gentle  movements  of  God's  provi- 
dence, and  to  exhibit  the  mildness  and  longsuffering,  of  which, 
in  the  passage  above  given,  the  voice  spoke  to  Moses.  Hence 
the  beautiful  change  in  the  phenomena  of  the  vision. — To  the 
distinguished  Prophet  Isaiah,  God  appeared  as  a  king  enthron- 
ed and  in  his  kingly  temple  :  the  prime  ministers  of  his  court 
stand  around  :  the  Cherubim,  over  which,  according  to  the 
ancient  simple  representation,  he  was  wont  to  dwell,  are  con- 
verted into  Seraphim,  which  derive  their  characteristicks  part- 
ly from  the  servants  of  the  throne  and  partly  from  the  priests 
of  the  temple.  The  whole  picture  exhibits  the  regal  magnifi- 
cence and  dignity,  which  mark  the  style  of  Isaiah.* 

The  year  in  which  the  king  Uzziali  died. 
I  saw  Jehovah  sitting  on  a  high  uplifted  throne. 
His  train  of  glory  filled  the  temple. 
And  round  the  throne  his  servants  stood. 
Six  wings  had  each  of  these, t 

*  Isa.  vi.  1 — 4. 

t  The  wings  of  the  Seraphim  are  derived  from  the  Cherubim,  and  only 
their  number  increaseO,  though  the  form  of  the  animal,  as  well  as  the 
name,  is  otherwise  changed.     Seraphim,  according  to  the  import  of  the 


41 

With  tSvain  they  covered  their  face, 

With  twain  they  covered  tiieir  feet, 

With  twain  did  they  fly. 

\nd  one  cried  to  another  and  said, 

"Holy,  holy,  holy, 

Jehovah,  God  of  hosts. 

The  earth  is  full  of  thy  majesty." 

Tiie  foundations  of  the  pillars  moved 

At  the  voice  of  him  that  cried, 

And  tlie  temple  was  filled  with  smoke. 

The  smoke  here  mentioned  was  the  smoke  of  the  burnt  of- 
fering, to  which  are  related  also  the  glowing  coals,  and  the 
foregoing  ascription,  for  the  magnificence  of  the  king  and  of 
the  temple  are  here  associated  together.  To  Ezechiel  God 
appeared  upon  a  moving  throne  in  the  clouds.  The  sapphire 
basement  under  his  feet  is  taken  from  the  vision. of  the  elders 
as  described  by  Moses ;  the  fiery  form  in  which  he  manifested 
himself  is  also  from  Moses;  except  that  this  ancient  seer  did 
not  behold  God  in  humam  form.  The  still  later  Daniel  is 
the  first  of  the  Prophets,  who  ventured  to  represent  God  fully 
in  the  form  of  man.  But  even  with  him  the  appearance  is  in 
a  night  vision,  and  not  a  distinct  beholding.  It  is  a  figurative 
representation  among  other  symbolical  visions.* 

This  I  saw,  until  the  thrones  were  raised, 
And  the  ancient  of  days  enthroned. 
His  garment  was  white  as  snow, 
The  hair  of  his  head  like  pure  M'ool. 
His  throne  was  like  the  fiery  flame, 

Arabick  term,  means  lofty  forms,  nobles,  princes,  and  they  exhibit 
only  the  human  form  veiled  with  wings  in  token  of  reverence  for  their 
king.  Four  of  their  wings  are  thus  employed,  while  the  remaining  two 
for  flight  designate  their  oiHce  as  swift  messengers.  The  composition 
fif  the  picture  is  in  accordance  v/ith  the  spirit  of  Isaiah,  the  elenjenta 
al  1  from  Mflses  and  the  Psalms. 

»Pan.   vii.  9,  IQ, 


42 

Its  wheels  like  burning  fire. 

A  fiery  stream  issued  forth, 

And  went  before  his  face, 

A  thousand  thousand  ministered  to  him, 

Ten  thousand  times  ten  thousand  stood  before  him. 

The  judgment  was  set, 

And  the  Books  were  opened. 

This  picture,  too,  derives  its  several  features  from  mount  Si- 
nai, as  the)'  were  exhibited  in  the  benedictions  of  Moses,  in 
numerous  Psahns,  and  even  in  the  vision  of  Isaiah,  and  in 
regard  to  the  human  form,  us  they  were  hazarded  though  in- 
distinctly by  Ezechiel  ia  the  form  of  the  enthroned  Jehovah. 
Thus  the  appearance  of  the  Divine  Being  was,  with  the  pro- 
gress of  time  more  and  more  developed  in  sensuous  images, 
of  which  the  earliest  periods  of  antiquity  exhibit  no  traces. 
In  Job,  God  is  the  high,  the  incomprehensible  and  inconceiv- 
able being;  who  speaks  in  the  tempest  and  walks  upon  the 
revolving  circle  of  the  heavens.  In  the  books  of  Moses  he 
can  be  looked  upon  only  in  his  back  parts,  or  in  the  out- 
ward manifestations  of  hiy*  being.  He  shows  himself  in  his 
attributes  alone,  and  in  striking  symbols.  In  the  time  of  the 
patriarchs  he  was  conceived  by  them  as  a  herdsman  ;  to  the 
sleeping  Jacob  he  appeard  as  tlie  father  of  the  family,  while 
the  heavens,  in  which  he  dv\'elt,  were  the  chambers  of  his 
house,  from  which  his  servants  descended  upon  a  ladder,  as 
seen  in  the  vision  of  the  patriarch.  To  Abraham  he  was  a 
friend,  making  a  visit  of  friendship,  but  denominated  an  angel, 
when  he  appeared  in  a  visible  form.  The  farther  we  trace 
the  subject  the  more  do  symbols  disappear,  and  as  it  seemes 
to  me,  the  silent  reverence  of  the  infinite  and  ineffable  one 
increase.  Even  among  the  Prophets  the  appearance  of  God 
in  vision  was  no  necessary  part  of  their  calling  to  the  pro- 
phetic office.  Samuel,  next  in  order  to  Moses,  God  call- 
ed only  by  a  voice  from  his  seat  above  the  Cherubim,  v/here 
no  form  appeared,  and  most  of  the  others  received  the  word 


43 

of  God  unaccompanied  by  a  visible  manifestation.  What  this 
gave  to  the  poetry  of  the  Hebrews  to  distinguish  it  from  the 
art  among  ail  mythological  nations,  is  obvious  of  itself.  It 
was  the  poetry  of  sages,  not  of  mythological  ghostseers  and 
visionary  idolat' rs.  Hyms  and  epick  poems,  filled  with  vision- 
ary forms  of  G>-'s  engaged  in  conflict,  were  not  their  work. 
The  odes  and  songs  of  praise,  which  sing  of  God,  praise  him 
in  his  deeds,  in  the  perfections  of  his  works ;  with  symbolical 
forms  of  manifestation  they  were  very  sparingly  adorned,  and 
traces  of  these  become  more  abundant  in  proportion  as  the  prim- 
itive sublimity  of  poetry  diminished. 

2.  But  still  more  important,  than  the  appearance,  was  the 
word  of  God  to  Moses,  the  revelation  of  his  name,  and  the 
commission  given  for  the  deliverance  of  his  people.  Of  the 
name  of  Jehovah  we  shall  speak  in  connexion  with  the  giving  of 
the  law.  That  of  which  we  now  speak,  the  word  of  God,  was 
the  soul,  as  it  were,  both  of  the  otiice  and  of  the  productions  of 
the  sacred  poet.  As  given  to  Moses  it  was  an  obvious  com- 
mission, and  we  find  it  the  same  also  with  the  eai'lier  Prophets. 
A  command  was  given  them  containing  not  general  precepts 
merely,  but  requiring  immediate  action.  So  spake  Samuel ; 
go  also  the  Seers  of  the  time  of  David;  so  Elijah  and  Eli- 
sha.  They  required  the  fulfilment  of  a  definite  command,  and 
hence  I  might  call  them  Prophets  of  action,  of  deeds,  to  dis- 
tinguish them  from  the  later  Prophets,  whose  prophecies  con- 
sisted more  of  general  instruction  and  consolation,  of  reproof 
and  encouragement.  This  difference  too  was  founded  in  the 
difference  of  the  times.  The  most  ancient  and  most  eminent 
Prophet,  Moses,  could  speak  and  do.  His  whole  life  was  the 
living  word  of  God,  was  action.  Of  Samuel,  as  the  Judge  of 
the  nation,  the  same  may  be  said.  In  later  times  the  power 
was  in  the  hands  of  the  kings,  and  to  the  Prophets  nothing  was 
left  but  the  word  ;  a  word  however,  which  they  represoit  as  ef- 
ficient deed,  as  a  most  living  and  energising  agency.  Hence 
we  find  so  many  images  to  represent  the  power  of  the  prophet- 


44 

ick  word,  wliich  by  a  distant  analogy  also  were  applied  to  the 
spiritual  efficacy  of  the  word  of  God  in  general.  It  is  called  a 
fire,  a  hammer  that  breaketh  the  rock  in  pieces  and  again  a 
quickening  and  refreshing  dew  and  rain,  as  in  the  delightful 
image  of  Isaiah.  * 

My  thoughts  are  not  as  your  thoughts, 

Nor  my  ways  as  your  ways. 

As  heaven  is  high  above  the  earth, 

My  ways  are  higher  than  your  ways, 

And  my  thoughts  than  your  thoughts. 

For  as  the  rain  and  snow  come  down  from  heaven, 

And  return  not  thither,  but  water  the  earth, 

And  make  it  bring  forth  leaf  and  herb. 

That  ii  may  give  seed  and  bread  to  the  sower, 

So  is  my  word,  that  goeth  out  of  my  mouth. 

It  shall  not  return  to  me  void. 

But  shall  accomplish  that  which  I  please. 

And  prosper  in  that  whereto  I  sent  it. 

So  shall  ye  also  go  out  from  me  with  joy. 

The  term  "  word  of  God,"   itself  often  means  among  the  He- 
brews, guidance,  instruction,  counsel,  and  action. 

As  to  Moses,  at  this  early  period,  unhappily  a  twofold  word 
was  given,  to  deliver  his  own  people,  and  previously  by  nu- 
merous plagues  to  humble  the  proud  and  hard-hearted  Egyp- 
tian, so  it  was  also  with  the  oracles  of  the  Prophets.  The  im- 
port of  them  is  twofold,  made  up  of  affliction  and  consolation, 
and  of  deliverance  from  evil  and  of  punishment,  and  in  both 
the  acts  of  Moses  often  literally  lie  at  the  foundation.  They 
inflict  upon  the  rebellious  and  hostile  nations  all  the  plagues 
of  Egypt,  while  they  deliver,  comfort,  and  avenge  their  own 
people  with  all  the  pictures  of  Divine  guidance  in  the  wilder-^ 
ness,  of  a  delightful  Canaan,  and  of  a  golden  age.  This  I 
am  aware  has  with  many  given  to  the  poets  of  Israel  the  names 
of  misanthropes,  imprecating  curses  upon  the  world,  nor  will 

»lsa.  Iv.  8—12, 


45 

1  deny,  that  from  the  national  pride  of  the  Hebrews,  the  harsh 
expressions  of  many  of  their  Prophets  are  liable  to  be  misun- 
derstood and  abused.  It  is  not,  however,  true,  that  every  Pro- 
phet and  poet,  according  to  his  peculiar  feeling  and  tempera- 
ment, from  motives  of  private  revenge  and  malicious  humour, 
could  scatter  his  blessings  and  curses.  As  Moses  undertook 
his  office  unwillingly,  so  the  same  was  true  of  most  of  the 
later  sages,  who  mu.st  be  almost  constrained  by  necessity  to 
the  discharge  of  their  duty,  as  Jeremiah,  Ezechiel  and  others. 
As  no  one  is  willingly  a  herald  of  sorrow,  where  he  would 
choose  to  communicate  joy,  so  we  see  that  the  message,  which 
most  of  the^Prophets  have  to  utter,  which  they  treat  as  already 
in  its  accomplishment,  as  matter  of  fact,  gives  to  themselves 
the  greatest  pain.  No  one  in  this  respect  is  more  an  object 
of  sympathy  and  compassion  than  Jeremiah.  A  soul  of  the 
tenderest  sensibilities  was  destined  to  live  in  the  worst  of  times, 
and  to  anticipate  for  his  people  still  greater  sorrows.* 

My  bowels,  my  bowels!  I'm  filled  with  pain, 

My  very  heart  is  full  of  anguish, 

And  yet  I  cannot  hold  my  peace. 

My  soul  hath  heard  the  sound  of  trumpets, 

The  shout  and  alarm  of  war. 

Destruction,  desolation,  is  cried, 

For  all  the  land  is  desolate, 

My  tents  are  suddenly  spoiled. 

How  long  shall  I  yet  see  the  standard,  ^ 

And  hear  the  sound  of  trumpets  ? 
My  foolish  nation  understand  me  not, 
Unwise  children  and  void  of  sense. 
Wise  to  do  evil,  but  never  to  do  good. 

I  look  abroad  upon  the  earth, 
And  lo  !  it  is  desolate  and  waste, 
Upon  the  heavens,  and  they  have  no  light. 
I  see  the  mountains,  and  they  tremble, 
And  all  the  hills  are  in  commotion. 

»  Jer.  iv.  19—37, 


46 

I  behold  and  lo  !  there  is  no  man, 
And  all  the  birds  of  heaven  are  fled. 
I  look  and  lo  !  Carmel  is  a  desert, 
And  all  its  cities  are  laid  waste 
Before  the  presence  of  Jehovah, 
Before  the  blast  of  his  fierce  anger, 

A  Prophet,  who  prefaces  his  sorrowful  message  with  such  an 
introduction,  certainly  does  not  herald  it  with  a  malicious  joy, 
and  of  such  cordial  and  sympathetick  feelings  all  the  Prophets 
are  full.  Their  souls  expand  again  with  the  freshness  of  the 
rose,  when  the  storm  has  passed,  and  their  agonized  sensibili- 
ty, relieved  from  a  weight  of  oppression,  exhibits  then  a  seven- 
fold kindness  and  benevolence. 

That  this  "  energizing  word, "this  outspeaking  of  God  by 
the  mouth  of  a  Prophet,  gave  to  the  poetry  of  the  Hebrews  a 
peculiar  form,  is  manifest  of  itself.  To  them  their  oracles  had 
the  utmost  certainty,  and  the  most  vivid  impress  of  truth. 
They  saw  the  things,  which  they  proclaimed,  already  unfold- 
ing, and  thus,  they  were  regarded  as  seers,  nay,  even  crea- 
tors of  good  and  evil.  They  smote  the  land  with  the  rod  of 
their  mouth,  and  their  powerful  word  again  gave  it  deliver- 
ance. God  placed  his  message  upon  their  lips,  and  breathed 
on  them  with  the  fire  of  Divine  inspiration.  Inwardly  prompt- 
ed by  an  irresistible  impulse,  they  spoke  also  often  against 
their  natural  inclinations,  and  with  consequences  painful  to 
themselves,  overmastered  and  urged  forward  by  a  higher  pow- 
er. Oracles  of  this  kind  have  little  or  nothing  to  correspond 
to  them  in  the  poetry  of  other  nations.  Here  nothing  was  in- 
vented for  pastime.  The  poet  did  not  picture  forth  the  destruc- 
tion of  Jerusalem,  or  of  Babylon,  as  a  tragick  representation. 
Had  the  poetical  productions  of  the  early  sages  and  poets  of 
Greece  been  preserved  in  greater  purity,  had  we  more  unques- 
tioned remains  of  their  ancient  theologians  and  Prophets,  we 
might  find  traces  of  that  resemblance,  which  still  undeniably 
remains  in  the  language  of  Calchas,  Cassandra  in  .^schylus, 


47 

and  of  those,  who  prophesied  either  in  visions  or  at  the  moment 
of  death.  The  later  Prophets,  who  received  their  oracles  only 
in  figurative  images,  in  enigmatical  representations,  and  these 
usually  in  dreams,  speak  on  that  account  with  less  power. 
God  himself  distinguishes  the  clear  and  unambiguous  voice, 
with  which  he  spake  to  Moses,  from  the  revelations  by  vi- 
sions, figurative  descriptions,  enigmatical  images,  and  dreams, 
and  the  distinction  is  sufiiciently  established  and  clear  in  the 
series  of  Prophets  which  are  still  extant.  What  the  oracles  of 
the  Hebrew  poets  moreover,  as  compared  with  the  poetry  of 
other  nations,  lose  in  variety,  in  outward  form  and  colouring, 
and  in  the  play  of  fancy,  they  gain  in  the  inward  conscious- 
ness of  truth,  in  godlike  dignity,  in  sacred  earnestness,  and  in 
these  respects  will  always  remain  the  admiration  of  the  world. 
3.  To  the  hesitating  and  fearful  Moses  were  given  signs,  or 
miraculous  manifestations,  which  were  adapted  to  the  super- 
stitious and  conceited  Egyptians,  and  designed  to  put  to  shame 
their  wonder-working  magicians.  These  wonders  had  no 
more  determinate  aim  than  this,  alid  do  not  belong  insepara- 
bly to  the  prophetick  office.  The  greatest  of  such  miracle- 
workers  were  subject  to  be  tried  by  the  law  of  Moses,  and 
could  be  condemned  to  death,  if  they  taught  any  thino-  con- 
trary to  Jehovah.  The  earlier  successors  of  Moses,  Elijah 
and  Elisha,  performed  miracles  in  the  period  of  Israel's  weak- 
ness and  idolatry,  and  these  powers  of  the  ancient  world  seem- 
ed to  furnish  clear  proof,  as  it  were,  of  the  victory  and  triumph 
of  God  over  the  worshippers  of  Baal,  as  in  the  time  of  Moses 
over  the  wise  men  of  Egypt.  Among  the  later  Prophets,  and 
those  more  properly  poetical  in  their  character,  the  signs 
which  they  gave  were  of  another  kind.  Instead  of  miracles, 
which  supersede  the  laws  of  nature,  the  Prophet  often  employs 
singular  and  remarkable  events  to  serve  as  suitable  signs,  that 
is,  testimonies,  accompanying  his  word,  with  which  he  com- 
mands attention  or  gives  assurance  of  the  truth  of  his  declara- 
tions.    Of  this  sort,  is  the  birth  of  a  child,  of  which  Isaiah 


48 

speaks  as  a  pledge  of  the  deliverance  of  the  kingdom  of  Judah, 
which  is  determined  with  reference  to  the  age  of  the  child. 
Here  it  was  only  the  connexion  between  the  two  events  that 
was  remarkable,  because  it  was  beyond  the  powers  of  merely 
human  foresight.  Whatever  may  be  understood  by  the  shad- 
ow on  the  sundial  of  Ahaz,  its  regress  in  the  language  of  the 
Prophet,  was  a  present  sign  of  returning  yeara  in  the  life  of 
Hezekiah,  and  therefore  in  that  connexion  a  pledge  of  a  fu- 
ture event,  "  a  sign."  This  word  has  no  higher  sense  and  no 
other  dignity  among  Hebrew  writers.  Portents  and  omens 
were  ascribed  to  foreign  idolaters  and  false  prophets,  and  a 
resort  to  them  was  forbidden.  God  reserved  to  himself  his 
signs  as  pledges  and  assurances,  or  as  means  of  rousing  atten- 
tion to  the  word  of  Jehovah,  and  this  only  on  account  of  un- 
belief. 

In  many  cases  the  Prophet  himself  was  the  sign,  either  by 
means  of  things,  which  he  was  required  to  set  forth  as  symbols, 
or  by  fortunes  which  he  experienced.  Of  the  first,  examples 
occur  in  Isaiah,  Jeremiah  and  Hosea;  of  the  second,  Ezechiel, 
who  lost  his  wife,  the  delight  of  his  eyes,  and  especially  Isaiah 
are  witnesses.  As  in  the  latter,  through  the  last  half  of  his 
book,  the  Israeiitish  nation  is  personified,  as  the  servant  and 
child  of  God  in  joy  and  in  sorrow  ;  so  the  Prophet  himself  as  a 
servant  of  God,  as  a  symbolical  person  chosen  for  this  purpose, 
seems  to  suffer  the  whole  burden  and  destiny  of  his  people. 
In  him,  as  an  individual  representation,  God  shows  what  in 
the  whole  nation,  by  all  the  evils  which  they  were  doomed  to 
sufTer  in  the  captivity,  he  exhibited  to  all  other  nations.  As 
the  Prophet  often  feels  himself  in  this  to  be  placed  as  "  a  sign," 
we  have  hence  occasions  for  those  developments  of  the  future, 
which  are  so  affecting  and  so  nearly  connected  with  his  per- 
sonal feelings,  and  which  have  led  me  to  consider  these  chap- 
ters of  Isaiah,  as  the  evangelical  part  of  the  Old  Testament. 
The  connexion  between  some  of  them,  has  indeed,  been  found 
so  difficult  to  discover,  that  in   some  cases  it  is  hardly  known 


49 

of  whom  the  Apostle  is  speaking.  By  the  aid  of  the  connect- 
ing link,  which  has  now  been  given,  the  personification  of 
Israel  in  the  person  of  the  sympathizing  Prophet,  we  shall  find 
when  treating  of  Isaiah  a  beautiful  connexion  in  the  train  of 
thought,  and  a  clear  insight  into  the  future.  In  short,  vision, 
immediate  inspiration,  and  symbolical  action,  characterize 
these  sacred  poets,  and  will  carry  us  hereafter  to  a  better  con- 
ception of  the  spirit  of  their  poetry. 


But  what  is  the  import  of  the  word  Prophet  ?  Is  it  equivalent 
to  vates,  poet  ?  or  was  the  Prophet  in  his  original  character,  a 
bard,  a  wandering  improvistore  1  or  finally,  were  the  Prophets 
men  out  of  their  wits,  naked  dervishes  ?  Let  us  inquire  into 
the  conception  attached  to  the  word  not  by  tracing  etymolo- 
gies, which  are  always  unsafe  guides,  but  by  observingthe 
obvious  use  of  the  term  at  different  periods  of  time. 

The  word  Prophet,  first  occurs  in  the  passage*  where  God 
said  to  Abimelech,  "  restore  the  man  his  wife,  for  he  is  a  Pro- 
phet." The  word  thus  appears  to  have  been  known  to  Abim- 
elech, and  since  the  people  over  whom  he  ruled,  were  of  Egyp- 
tian origin,  the  ground  of  doubt  is  removed.  Among  the 
Egyptians  the  term  was  applied  to  the  superior  priests  ;  those 
who  held  intercourse  with  the  Divinity,  and  were  admitted  to 
a  knowledge  of  Divine  mysteries,  the  interpreters  of  nature,  in 
a  word,  those  who  were  the  mouth  of  the  Gods.  This  is  plain- 
ly the  sense,  in  which  the  word  Prophet  occurs  in  the  most 
ancient  writings  of  the  Hebrews.  Abraham  was  represented 
to  the  king  as  a  wise  and  holy  man,  entrusted  with  the  coun- 
sels of  the  Deity  ;  and  who  must  be  preserved  harmless,  even 
in  a  strange  land.  Again,  God  says  to  Moses,t  "  thou  shalt 
be  a  God,  and  Aaron  shall  be  thy  Prophet ;"   showing  indis- 

*Gen.  XX.  7.  t  Compare  Ex.  vii.  1.  with  iii.  16, 

5 


50 

putably,  that  a  Prophet  imports  the  mouth  of  God,  the  speaker 
of  his  word,  the  revealer  of  his  mysteries.  In  this,  its  primi- 
tive and  most  proper  sense,  it  often  occurs  in  Moses  and  the 
Prophets,  and  indeed  the  whole  prophetick  character  and 
claim,  as  exemplified  in  Moses,  was  founded  on  this*.  "  A 
Prophet  shall  God  raise  up  like  Moses,  who  shall  speak  to  you 
in  the  name  of  God.  Surely,  the  Lord  will  do  nothing,  but 
he  revealeth  his  secret  unto  his  servants  the  Prophets."! 

The  conception  now  given,  obviously  did  not  include  that 
of  a  musician  and  poet.  Neither  Abraham  nor  Aaron  were 
poets.  Samuel,  Gad,  Nathan,  Ahijah,  Elijah  and  Elisha  had 
nothing  to  do  with  poetry,  though  some  of  them  were  very 
distinguished  Prophets.  The  oracles,  which  they  gave,  were 
in  very  plain  and  intelligible  prose.  On  the  other  hand,  Da- 
vid and  Solomon  were  poets,  but  not  Prophets.  The  example 
of  one, f  who  called  for  a  minstrel,  in  order  as  it  is  said,  to 
awaken  in  himself  the  gift  of  prophecy,  has  been  greatly  mis- 
applied. He  called  him  in  order  to  calm  and  subdue  his  anger, 
under  the  influence  of  which  he  was  not  master  of  thd  dictates 
of  reason,  much  less  capable  of  uttering  a  Divine  Oracle.  By 
tiie  term  seers,  also,  applied  to  the  Prophets  in  the  times  of 
S  \muel  and  David,  they  were  clearly  distinguished  from  min- 
strels. They  saw  hidden  things,  looked  into  the  future,  and 
were  what  we  call  wise  men,  "  sages." 

But,  secondly,  because  these  wise  men,  whether  they  spake 
of  the  past,  the  present,  or  the  future,  were  the  mouth  of  the 
Divinity  ;  they  spoke  also  the  language  of  tlie  Divine  Being, 
that  is,  divinely  oracular  language,  in  a  lofty  figurative  style, 
and  so  that  came  to  be  in  name  prophetick  language,  which 
was  the  most  elevated  poetry.  Who,  in  speaking  in  the  name 
of  God,  would  speak  in  a  manner  unworthy  of  his  majesty  and 
dignity  1     Who  that  is  inspired  speaks  coldly  and  without  ele- 

*  Num.  xii.  6.     Deut.  xviii.  15 — 20.  xxxiv.  10. 
t  Amos  iii.  7.   1  Kings  xxii.  22.  23.    Jer.  v.  13.     {  2  Kings  iii.  15. 


51 

vation  ?  Did  not  the  Pythia  think  it  necessary  to  utter  her 
oracles  in  verse,  though  it  were  of  the  worst  style  of  verse  1 — 
The  origin  of  this  notion  shows  itself  from  what  was  said  above, 
but  only  as  an  incidental  and  derivative  sense.  In  all  lan- 
guages poets  are  called  vates  ;  but  only  because  they  were  ori- 
ginally considered  as  divinely  inspired  seers,  and  revealers  of 
the  future,  and  because  some  noble  and  good  men  among  them, 
were  in  reality,  the  instruments  of  Divine  providence. 

Nothing,  therefore,  is  more  natural,  than  that  the  uttering 
of  Divine  Oracles  should,  in  process  of  time,  be  denominated 
prophesying,  as  we  now  daily  use  the  word  "  preaching," 
when  we  speak  of  a  discourse  uttered  with  the  preacher's  tone 
and  manner.  The  evil  spirit  came  upon  Saul,  and  he  pro- 
phesied, that  is,  he  uttered,  amidst  his  mad  ravings,  lofty  in- 
deed, but  irrational  expressions.  We  know  from  various  evi- 
dences of  it,  that  poetry  and  musick  had  great  power  over  him, 
and  this  power  manifested  itself,  in  his  present  weakness. 
The  schools  of  the  prophets,  those  ancients  of  Israel,  also  par- 
took of  the  inspiration,  and  prophesied,  i.  e.  spoke  in  lofty 
style,  as  Prophets  were  accustomed  to  speak.  Miriam,  Debo- 
rah, and  others  were  Prophetesses,  because  they  had  a  poetic- 
al inspiration,  and  inspired,  especially  sacred  poetry,  was  al- 
ways deemed  of  supernatural  and  Divine  origin. 

And  because,  in  the  third  place,  at  that  period  of  the  world 
musick  and  poetry  were  associated,  and  even  the  poet  and  musi- 
cian often  united  in  the  same  person,  it  was  quite  natural  also, 
that  the  notion  of  oracular  discourse  should  be  extended  even 
to  this  art.  Asaph  and  Heman  prophesied  upon  stringed  in- 
struments, that  is,  they  uttered  in  their  songs  sacred  and  lofty 
sentiments,  they  resolved,  as  they  themselves  say,  the  dark  pro- 
blems of  wisdom  by  the  sound  of  the  harp.  Poetry  never 
produces  so  powerful  an  effect,  as  when  it  is  supported  by  mu- 
sick, and  the  sacred  feeling,  which  is  diffused  by  both  arts 
combined,  is  enthusiasm.  But  it  does  not  follow,  therefore, 
?.hat  every  Prophet  had  his  instrument  by  his  side,  or  that  his 


52 

name  and  office  distinguished  him  as  a  minstrel.  The  pro- 
phet Balaam,  with  his  sublime  and  oracular  declarations,  spoke 
without  an  instrument,  and  the  far  feebler  language  of  many  of 
the  later  Prophets,  which  almost  sinks  to  the  level  of  prose, 
was  scarcely  fitted  for  musick.  They  carefully  distinguished 
lyrick  song  from  their  prophetick  style. 

Finally  the  Prophet,  and  the  man  of  disordered  intellect  are 
not  the  same.  We  must  greatly  mistake  the  lofty  and  political 
character  and  sentiments  of  Isaiah,  if  we  consider  him  abandon- 
ed by  reason.  That  many  of  their  symbolical  acts  must  appear 
very  strange,  they  themselves  confess,  and  this  was  the  very  aim 
of  their  actions.  Under  the  guise  of  folly  was  concealed  a  deep 
and  important  meaning,  and  if  the  expression,  insanire  cum 
sapientia,  could  ever  be  applied  with  propriety,  it  was  here. 
They  were,  at  all  events,  often  the  object  of  sarcasm  to  the 
vulgar,  and  of  supercilious  contempt  to  godless  kings.  While 
Jehovah  was  an  object  of  reproach,  oracles  uttered  in  his  name 
and  containing  severe  admonitions  would  be  counted  folly  and 
madness.  But  alas !  the  event  gave  sufficient  evidence  of 
their  truth. 

Jehovah  gave  to  me  the  tongue  of  the  learned,* 

That  I  might  know  to  speak  in  season 

A  word  to  them  that  are  weary. 

He  waked  me  morning  by  morning, 

He  made  mine  ear  to  hearken, 

As  scholars  hearken  to  the  wise. 

Jehovah  spake  to  me  in  mine  ear, 
And  I  rebelled  not,  neither  resisted  him. 
I  gave  my  back  to  those  that  smote  me, 
And  my  cheeks  to  them  that  insulted  me, 
Nor  hid  my  face  from  shame  and  spitting. 
My  God  Jehovah  stood  by  me, 
And  therefore  was  I  not  confounded, 
But  hardened  my  face  like  flint. 
And  knew  I  should  not  be  ashamed. 

*Isa.  1.3, 


53 

Since  he  is  near  that  justifieth  me. 

Who  is  he  that  will  contend  with  me  ? 

Let  us  stand  together  in  judgment  I 

Let  him,  who  is  against  me,  come  near ! 

Behold,  Jehovah  is  my  helper, 

Who  is  he  that  condemneth  me  ? 

They  all  shall  wax  old  as  a  garment, 

The  moth  shall  consume  them ! 

Who  is  among  you,  that  feareth  Jehovah, 

And  obeyeth  the  voice  of  his  servant, 

But  walketh  in  thick  darWiess, 

And  seeth  no  light  ? 

Let  him  trust  in  Jehovah, 

And  cast  himself  upon  his  God. 

Behold  all  ye  that  kindle  a  fire. 

That  compass  yourselves  with  sparks. 

Go  walk  in  the  light  of  your  fire. 

And  by  the  sparks  which  ye  have  kindled. 

One  movement  of  my  hand  upon  you* 

And  ye  shall  lie  down  in  sorrow. 

*  How  simple  and  unambitious,  yet  how  sublime  an  expression  !  The 
Prophet  but  lifts  his  hand  and  their  lights  are  quenched.  They  lie  down 
sadly  dejected  upon  the  earth  and  in  darkness. 


THE  PROPHETS. 

My  inmost  soul  your  sainted  spirits  greets ; 
Ye  true  and  faithful  messengers  of  God ! 
Take  now,  amidst  your  palmy  groves,  that  rest, 

Which  Horeb,  Zion,  Carmel  never  gave. 

«■ 

How  manifold  the  gifts  ye  gave  of  old 
To  your  primeval  ages !  Laws  and  rites 
Divine,  and  faith,  and  solemn  services 
Your  mouths  imparted  free  as  living  streams. 

To  states  prosperity  and  steadfast  rule, 
And  customs  wise  and  good  by  you  were  given. 
For  great  in  soul,  exalted  far  above 
The  present  times,  and  freed  from  vulgar  fears, 

Ye  stood  superior  to  the  idle  cares. 
And  senseless  turmoil  of  the  busy  throng, 
And  backward  far  and  forward  cast  your  view. 
And  saw  the  heavenly  light  of  ages  shine. 

The  light  of  ages,  streaming  through'all  time. 
Enkindled  in  your  souls  a  heavenly  fire. 
That,  glowing  long  obscure,  sent  forth  at  length 
A  glorious  light  for  nations  yet  unborn. 

For  ye  applied,  within  your  holy  caves, 
Your  ear  confidingly  to  catch  the  sound 
Of  that  small  voice,  to  which  at  dead  of  night 
And  early  dawn,  your  wakeful  hearts  were  tuned. 

Like  gentle  showers  from  heaven,  thus  gently  came 
Those  tones,  which  yet  with  all  the  tempest's  force, 
Awoke  the  slumbering  world,  as  if  the  past 
And  future  times  had  seat  their  m^irmurs  there. 


55 


Again  I  greet  you,  with  exulting  voice. 
Ye  guileless  souls,  that  in  the  hands  of  God 
Like  harps  responded,  and  expressed  his  will, 
Revealed  the  future  and  his  laws  enforced. 

Oh  thou,  who  on  the  holy  mount  thyself  • 
Didst  lift  above  thy  people  and  thine  age, 
And  see,  amid  the  thickest  smoke,  that  light, 
That  wisdom  now  and  glory  gives  to  all. 

And  thou,  whose  kindling  spirit  summoned  fires 
From  heaven,  and  from  the  dead  the  widow's  son,  + 
Thou  too,  who  didst  behol  1  Jehovah  clothed 
With  heavenly  brightness  and  with  glory  crowned  ;  t 

Ye  mourners,  who  with  deepest  sadest  tones 
And  tears  of  anguish  uttered  forth  your  griefs;  |] 
And  ye,  who  at  the  Prophets'  setting  sun 
In  shadowy  twilight  saw  the  promised  times  ;^ 

Ye  Prophets  all,  who  now  in  purer  light, 
Escaped  from  inward  and  from  outward  thrall. 
Breathe  tranquilly  in  palmy  groves  that  peace, 
Which  Horeb,  Zion,  Carmel  never  gave ; 

What  now  do  I  behold  ?     In  friendly  guise 
Commingled  witii  you  are  the  wise  and  good 
Of  other  nations,  friends  of  God  on  earth, 
The  Druids,  Orpheus  and  Pythagoras, 

And  Plato,  and  whoe'er  by  wholesome  laws 
Has  proved  his  people's  father  and  their  guide. 
Has  listened  to  the  voice  of  God  in  truth, 
And  yeilded  up  to  God  a  guileless  heart. 

*  Moses,  t  Elijah,  t  Isaiah.  ||  Jeremiah  and  others.  §  Daniel  and 
others.  The  evening  or  setting  sun  of  the  Prophets  means  the  closing 
period  of  the  Prophets- 


56 
APPENDIX. 

Reasons  why  Prophets  were  peculiar  to  the  Israelites. 

The  existence  cf  Prophets  among  the  Hebrews,  as  their 
peculiar  privilege,  it  has  seemed  to  me,  may  also  be  shown  to 
be  connected  with  the  peculiarities  of  their  history.  As  it  was 
a  matter  of  ancestral  pride,  that  they  had  their  Origines,  which, 
distinguished  with  marks  of  peculiar  favour  by  the  creator, 
went  back  even  to  the  beginning  of  the  world,  so  this  sacred 
treasure  of  the  family,  by  which  they  were  so  distinctly  char- 
acterised, was  manifest  in  the  mode  of  thinking  and  the  histo- 
ry of  their  most  honoured  patriarchs.  Seth,  Noah,  Shem  may 
be  referred  to  as  examples,  and  Abraham  was  remarkably  dis- 
tinguished by  tiiis  character istick.  He  left  his  country  in  or- 
der to  serve  the  God  of  their  fathers  in  a  region  where  a  Mel- 
chisedeck  yet  lived. 

But  to  be  more  particular,  the  following  circumstances 
should  be  noticed  as  connected  with  the  history  of  this  subject. 
J.  The  head  of  the  family ,  was,  in  the  early  periods  of  Hebrew 
history ,  the  priest  cf  his  household,  and  at  the  same  time  the  guar- 
dian of  the  religious  ceremonies  and  sanctuary  of  the  family. 
In  relation  too  to  such  men  as  Abraham,  the  denomination  of 
a  Prophet,  that  is,  of  one  entrusted  with  the  Divine  counsels, 
and,  what  is  of  still  higher  import  even  that  of  a  friend  of 
God,  was  by  no  means  hyperbolical.  Even  in  the  book  of 
Job  a  Prophet  occurs,  and  throughout  that  work  a  religious 
tone  prevails,  which  was  the  sacred  impress  of  the  primeval 
world.  All  wisdom  in  the  East  proceeded  from  God,  all  piety 
and  devotion  turned  the  mind  to  him. 

2.  Israel  went  down  to  Egypt,  and  here  we  know  all  re- 
ligion had  become  already  a  matter  of  political  management 
and  state-craft.  Their  Prophets  were  an  organised  society  of 
priests.  As  Moses  was  instructed  in  the  wisdom,  which  they 
taught,  and  now  learned,  that  the  true  sources  of  that,  which  led 


57 

to  communion  with  God,  were  to  be  found  among  his  own  an- 
cestors, so  when  God  appeared  to  himself,  and  employed  him 
as  his  instrument,  no  better  word  was  in  use,  by  which  to  de- 
signate his  office  than  the  word  Prophet.  Prediction,  or  the 
foretelling  of  future  events,  was  as  little  thought  of  with  him 
as  with  Abraham.  The  word  signified  a  man,  through  whom 
God  spake,  and  by  whose  instrumentality  he  accomplished 
his  purposes.  Could  the  worthiest  object  be  designated  by  a 
more  appropriate  name?  Has  tiie  Divine  Being  a  nobler 
work  among  men  than  their  cultivation?  And  was  not  he 
who  undertook  to  advance  this  in  those  early  times,  amid  ob- 
stacles apparently  boundless,  and  with  no  human  support, 
whether  he  did  it  as  a  teacher,  or  as  an  actor  on  tlie  stage  of 
life,  was  he  not  truly  a  man  of  God,  a  genius  of  humanity? 
Let  one  but  look  at  those  nations,  which  have  remained  be- 
hind or  sunk  into  a  savage  state ;  observe  to  what  a  condition 
of  horrible  depravity  human  nature  sinks,  when  it  is  not  forced 
upward  by  a  living  power  and  aroused  from  its  gloomy  lethar- 
gy, and  he  will  then  be  able  to  appreciate  the  services  of  those 
early  guardians  of  our  race,  who  diffused  the  enlightening  in- 
fluence of  their  spirits  over  succeeding  ages,  embraced  nations 
within  the  compass  of  their  affections,  and,  even  against  their 
will,  raised  them  from  degradation  with  agiant  power.  Such  men 
the  Divine  Being  has  scattered  sparingly  in  the  world.  They 
form  not  mere  human  and  worldly  institutions,  but  they  sup- 
ply what  the  necessities  of  our  being  require,  and  heaven 
permits  them,  like  the  stars  of  night,  to  shine  in  a  sphere  far 
exalted  above  their  fellow  men.  They  offer  up  their  lives  in 
order  to  carry  into  effect,  to  execute  that  icord  and  deed, 
with  which  as  a  divine  commission  they  have  been  intrusted — 
animae  magnaj  prodigi.  That  Moses  represented  in  this 
sense  the  genius  of  humanity  there  can  be  no  doubt. 

3.  They  also,  who  were  his  helpers  for  the  accomplishment 
of  his  work  were,  filled  with  a  portion  of  that  spirit,  which 
rested  on  him,     "God  took  of  the  spirit  of  Moses  and  laid  it 


58 

on  them"  according  to  the  simple  expression  of  the  original. 
Nor  was  this  great  man  envious  of  the  favours  imparted  to 
them,  but  wished  rather,  that  all  the  people  were  partakers  of 
the  same  spirit.  Thus  were  those  men  of  prudence  and  un- 
derstanding, who  were  to  judge  Israel,  filled  with  the  Spirit  of 
God.  So  also  the  work-masters  of  the  tabernacle,  because 
by  their  art  they  contributed  to  the  completion  of  his  work. 
He  e.xpressed  moreover  the  hope,  that  since  the  purpose  of 
his  law  continued  unaccomplished,  a  Prophet  would  be  raised 
up  like  unto  himself,  who  should  carry  his  work  forward  to  its 
ultimate  perfection.  All  that  contributed  to  the  well  being, 
to  the  illumination,  the  freedom  and  security  of  the  people  of 
Jehovah,  was  excited  and  organized  for  its  end  by  the  Spirit  of 
Jehovah,  as  the  examples  of  the  Judges  clearly  prove.  This 
may  be  regarded  as  a  beau^ful  and  striking  peculiarity  of  the 
nation. 

4.  But  as  the  noblest  and  best  things  of  this  world  are  lia- 
ble to  abuse,  so  also  was  the  name  of  Prophet.  Orator js  le- 
gis,  advocati  patriee  it  was  their  duty  to  be,  and  they  became 
in  process  of  time  priests  of  Baal,  false  Prophets,  so  that  Mi- 
cah  and  Elijah  found  themselves  in  their  times  alone  as  wit- 
nesses of  the  God  of  truth,  and  Amos  desires  not  to  be  denom- 
inated a  Prophet.  It  was  with  his  office,  as  it  is  with  all  offi- 
ces so  soon  as  they  become  a  mere  mechanical  employment. 

5.  Again  let  no  one  create  difficulties  for  himself  neither  in 
regard  to  prophetick  visions,  nor  with  respect  to  wonders  and 
eigns,  as  connected  with  prophetick  history.  Both  were  inciden- 
tal and  not  indispensably  necessary  to  the  calling  of  a  Pro- 
phet. The  foregoing  treatise  has  shown,  thai  the  Divine  Be- 
ing is  represented  with  more  and  more  traces  of  outward  and 
sensuous  magnificence  the  more  debased  the  times  became, 
and  the  more  the  human  spirit  needed  the  exciting  influence 
of  striking  representations.  As  the  word  of  God  became  less 
effectual  by  the  simplicity  of  its  inherent  power  and  energy, 
it  drew  to  iiself  more  of  the  incidental  and  the  external.     And 


69     , 

finally  we  must  interpret  prophetick  signs  and  wonders  accord' 
ing  to  the  iisus  loquendi  of  the  East.  Whatever  is  extraordi- 
nary and  strikingly  significant  is  denominated  a  sign,  even  a 
book,  a  writing,  a  poem,  an  artificial  expression,  how  much 
more  a  remarkable  event  or  exciting  phenomenon  of  the 
times.  To  such  the  attention  of  these  sages  was  directed,  and 
when  they  addressed  the  people  they  placed  them  in  the  most 
striking  light.  They  were  the  mouth  of  Providence,  and  saw 
and  interpreted  that  which  Providence  exhibited  to  their  view. 
6.  It  is,  moreover,  a  vain  attempt  to  aim  at  penetrating  and 
working  ourselves  into  the  subjective  condition  of  the  Prophets, 
when  the  spirit  of  the  times  has  been  so  entirely  changed. 
Among  the  Prophets  themselves,  the  modes  of  inspiration  were 
diverse,  according  to  the  particular  age,  in  which  they  lived, 
and  the  peculiarities  of  the  individual  mind.  How  then  shall 
we,  or  how  can  we,  by  all  our  distinctions,  determine  liow  the 
soul  of  Moses,  of  Elijah,  of  Isaiah  was  affected  and  condi- 
tioned by  the  prophetick  spirit,  which  was  imparted  to  it  1 
We,  who  know  indeed,  scarcely  more  how  it  was  with  the 
subjective  being  of  Pythagoras,  of  Calchas,  or  of  Homer.  If 
we  knew  this,  why  might  we  not  form  our  own  souls  after  the 
same  model,  and  produce  works,  which,  so  far  as  their  rela- 
tion to  the  Divinity  is  concerned,  might  shame  a  Homer,  an 
.(Eschylus,  or  a  Pindar.  What  reverence  for  the  Gods  do 
we  find  in  them,  and  here  and  there  what  sublimity  and  dig- 
nity, approaching  almost  to  that  of  the  Prophets  ! — It  not  only 
explains  nothing  to  refer  this  to  superstition,  and  that  to  a 
heated  fancy,  &c.,  but  it  prevents  our  contemplating  and 
using  their  works  in  the  right  spirit ;  for  in  all  that  is  referred 
to  the  so  called  power  of  imagination  in  them,  there  is  much 
of  wisdom.  Let  us  leave  to  each  Prophet  and  sage,  the  free 
enjoyment  of  his  own  individual  style  of  representation,  and  of 
writing,  as  we  must  leave  to  him  his  age  and  its  characteris- 
tick  aims,  while  we  employ  the  fruits  of  his  spirit  only,  for  the 
benefit  of  our  own  times. 


III. 

DIVINE  GUIDANCE  IN  THE  DESERT. 

The  History  of  Moses  considered  as  a  subject  for  epick  poetry.  Its  influ- 
ence on  the  poetry  of  the  Hebrews.  Idomatick  representations  of  de- 
liverance out  of  great  waters,  of  blooming  deserts,  and  of  the  Shechi- 
nah.  Tlie  114th  Psalm.  Moses'  triumphal  song  at  the  Red  Sea.  Ap. 
pearance  of  God  on  Mount  Sinai.  Personification  of  the  flames  of 
fire  upon  the  mountain,  as  a  retinue  of  angels,  as  a  warlike  host,  and  as 
chariots  of  war.  God  of  Sabaoth.  Origin  of  this  name.  Its  signifi- 
cation as  extended  in  later  times.  The  triumphal  march  of  God  as  in 
the  68th  Psalm.  What  we  are  to  understand  by  the  pillar  of  fire  and 
the  pillar  of  cloud,  and  by  the  smoke  and  fiery  splendours  of  Sinai. 
Whether  the  passage  of  the  Israelites  through  the  sea  is  a  mythical 
representation.  How  it  was  applied  by  the  Hebrews.  Habakkuk's 
song  of  lamentation,  accompanied  with  remarks. 

It  has  been  matter  of  wonder  to  me,  that  among  so  many 
heroick  poems  in  our  language  on  subjects  of  Hebrew  histo- 
ry, we  have  yet  none  in  which  Moses  is  the  hero.  The  de- 
liverance of  his  people  from  bondage,  and  the  forming  of  them 
to  the  purest  system  of  religious  worship,  and  the  freest  po- 
litical organization  of  those  early  times,  would  be,  as  it  seems 
to  me,  a  nobler  theme  than  the  horrors  and  extravagances  of 
war  and  knight  errantry.  The  most  ancient  lawgiver,  of 
which  we  have  any  knowledge,  combined,  in  the  organization 
of  his  work,  ideas,  which  even  at  the  present  day,  are  in  many 
respects  still  uncomprehended,  and  above  our  reach.  The 
history  of  his  life  is  full  of  the  most  remarkable  vicissitudes. 
Born  and  brought  up  in  Egypt,  he  went  into  voluntary  exile 
from  patriotick  motives.  His  calling  in  the  wilderness,  the  con- 
troversy of  the  God  of  his  fathers  with  Pharaoh  and  the  wise 
men  of  Egypt,  the  Exodus  of  the  people,   and  their  passage 


61 

through  the  sea,  the  pillars  of  fire  and  ot'  a  cloud,  the  giving 
of  the  law,  the  wonders  wrought  in  Arabia,  together  witli  the 
distant  view  of  the  promised  land;  all  this  would  furnish  a  sub- 
ject, which,  by  the  richness  and  variety  of  its  materials  derived 
from  nature,  art,  religion,  customs,  and  nations,  and  an  accom- 
paniment of  the  marvellous,  that  is  at  the  same  time  full  of 
nature,  would  almost  of  itself,  assume  the  form  of  an  epic,  that 
is,  of  an  ancient  moral  and  heroic  narrative.  Yet,  I  vyould 
wish,  by  this  brief  exposition  to  excite  to  such  an  undertaking, 
not  a  German,  but  a  German  Hebrew.  To  him  the  subject 
is  a  national  one.  His  more  unbiassed  and  more  early  ac- 
quaintance with  the  poets  of  his  nation,  must  give  to  the  work 
more  simplicity  in  his  mind,  than  could  be  expected  of  a  Ger- 
man scholar.  We  have  the  books  of  Moses,  and  if  we  leave 
out  the  genealogical  registers  and  the  incidental  matters,  and 
arrange  in  proper  order  those  which  are  most  original,  in  a 
style  of  poetical  freedom,  and  simplicity,  we  need  nothing  far- 
ther to  make  a  heroic  poem  of  the  deeds  and  laws  of  Moses, 
of  the  most  ancient  and  authentic  form. 

Since  we  have  already  spoken  of  the  calling  of  Moses,  we 
will  now  proceed  to  treat  briefly  of  his  doings,  of  his  conduct- 
ing his  people  out  of  Egypt,  his  passage  through  the  sea,  and 
his  journey  through  the  Arabian  desert.  Obviously,  this  is 
the  heroic  age  of  Hebrew  poetry.  When  the  Psalms  cele- 
brate in  formal  order  the  whole  series  of  the  works  of  God, 
they  commence,  after  the  general  work  of  creation,  with  the 
national  benefits  bestowed  upon  Israel,  among  which  the  de- 
liverance out  of  Egypt,  the  journey  through  Arabia,  and  the 
conquest  of  Canaan  hold  the  most  distinguished  place.  The 
I04th — 107th  ?salms  are  all  one,  and  upon  this  subject. 
Their  division  into  distinct  Psalms  is  only  for  the  convenience 
of  shorter  divisions,  and  on  account  of  the  musick.  In  the 
135th  and  136th,  which  I  consider  more  ancient  than  those 
before  mentioned,  this  preference  for  the  history  of  Moses  is 
still  more  noticeable.  They  are  undoubtedly,  of  the  age  of 
6 


62 

Asaph  and  David,  as  is  shown  by  the  68th  and  78th,  which 
very  nearly  resemble  them.  In  the  Prophets,  the  most  favour- 
ite and  almost  all  the  figurative  language  throughout,  is  drawn 
from  the  times  of  this  strange  and  remarkable  history. 

When  Israel  was  a  child,* 

Then  I  loved  him  and  called  him, 

As  my  son  out  of  Egypt. 

Ephraim  also  I  taught  to  go,  \ 

And  took  them  by  their  arms, 

In  leading  strings  conducting  them, 

And  led  them  as  a  child  with  care, 

And  took  the  yoke  of  bondage  off. 

I  was  thy  God  from  Egypt  forth, 

Thou  knewestno  other  God, 

And  no  deliver  but  me. 

In  the  wilderness  I  fed  thee, 

There  in  their  pastures  were  they  full. 

They  were  full,  their  heart  was  proud, 

And  they  forgot  their  God. 

The  images  here  are  all  from  the  song  of  Moses,  as  also  the 
euTectionate  designation  of  first  born  son  is  derived  from  his 
history.  That  Israel  is  the  child  of  God,  and  chosen  of  him 
among  all  nations,  is  the  favourite  designation  employed  by 
Isaiah,  from  the  42d  chapter  to  the  end  of  the  book.  The 
highest  interest  of  these  passages  escapes,  when  we  neglect  to 
bear  in  mind  that  primeval  and  wonderful  history  of  the  na- 
tion. I  have  often  wondered  why  it  was,  that  in  the  Psalms 
and  Prophets  we  meet  -with  so  many  images  of  the  depths  of 
the  sea,  from  which  God  wrought  deliverance,  of  streams, 
through  which  he  is  said  to  wade,  while  Canaan  had  so  little 
immediate  connexion  with  the  sea.  It  is  obvious,  that  these 
images  are  all  derived  from  the  Red  Sea  and  the  river  Jordan, 
through  which  God  in  a  miraculous  manner  conducted  his 
people  ;  and  hence,  the  general  image  conveyed  by  this  histor- 

*  Hosea,  xi. 


63 

ical  fact  became  a  customary  and  idiomatical  expression. 
"  He  delivered  me,  he  brought  me  up  out  of  great  waters,"  is 
in  the  writings  of  David  the  symbol  used  in  relation  to  all 
dangers.  Thus,  among  those,  to  which  he  applies  it,  he  pic- 
tures the  tempest  and  the  helping  hand  of  God,  extended  from 
the  clouds.  Commentators  seem  to  me  injudicious,  when 
they  seek  always  to  refer  these  images  to  particular  events  in 
the  history  of  his  life.  It  was  a  received  national  symbol  of 
deliverance,  referred  to,  and  deriving  its  import  from  the  his- 
tory of  their  marvellous  triumphs.  To  the  same  origin  are 
to  be  referred  all  those  forms  of  expression,  in  which  God  is 
said  to  give  this  and  that  people  for  Israel,  and  to  offer  up  na- 
tions for  their  sake.  When  the  Prophet  explains  himself,  it 
is  always  Egypt,  that  is  given  up  for  Israel,  and  the  sacrifice 
of  this  he  applies  with  effect  to  other  cases.  Similar  remarks 
may  be  made  in  regard  to  the  deserts,  which  God  makes  plains 
and  fruitful  fields  ;  images  in  which  were  clothed  even  the  re- 
turn from  captivity,  and  the  delights  of  a  coming  golden  age. 
I  must  go  through  a  great,  though  perhaps,  the  most  delight- 
fid  part  of  Isaiah,  and  of  other  Prophets,  if  I  would  furnish  all 
the  rich  examples  that  occur,  to  illustrate  these  views.  We 
find  extended,  indeed,  even  to  the  future  world  the  images  de- 
rived from  the  deliverance  out  of  Egypt,  the  passage  through 
the  Red  Sea,  the  Feast  of  Tabernacles,  the  Sechinah,  which 
dwelt  above  them,  and  Canaan  the  object  of  their  hopes,  and 
in  tlie  Revelation  of  John,  an  exquisite  abridgment  of  all  the 
Prophets,  they  are  exalted  to  the  highest  point  of  dignity.  To 
a  young  man,  who  would  understand  the  Psalms  and  Prophets 
in  their  true  spirit,  I  might  give  it,  inded,  as  a  general  rule, 
superseding  all  others  ;  "  read  Moses  !  read  the  Mosaic  histo- 
ry !"  A  single  word  occuring  in  this  poetry,  often  gives  'oc- 
casion for  the  finest  poetical  development  through  entire 
chapters.  What  Homer  is  to  the  Greeks,  that  Moses  is  in  his 
relation  to  the  Hebrews, 

Of  the  plagues  of  Egypt  we  shall  speak    hereafter.     At  pre- 


64 

sent  we  shall  only  notice  some  of  the  triumphal  songs,  design- 
ed to  celebrate  the  deliverance  from  Egyptian  bondage,  and 
the  wonders  connected  with  it.  j 


A  HEBREW  ODE  FROM  THE  HISTORY  OF  THE  HEROIC 
AGE. 
THElUih  Psalm. 

When  Israel  went  from  Egypt  forth, 
The  house  of  Jacob  from  a  strange  people, 
Then  Judah  was  his  sanctuary, 
And  Israel  his  dominion. 

The  sea  beheld  and  fled, 

Jordan  was  driven  back, 
The  mountains  leaped  like  rams. 
The  hills,  they  skipped  like  lambs. 
What  ailed  thee,  O  sea,  that  thou  fleddest, 
Thou  Jordan  that  thou  drewestback. 
Ye  mountains,  that  ye  leaped  like  rams, 
Ye  hills,  that  ye  skipped  like  lambs  ? 
Before  the  Lord  the  earth  did  quake. 
Before  the  presence  of  the  God  of  Jacob, 
Who  turned  the  rock  to  living  water, 
The  flinty  stone  to  a  flowing  fountain. 

This  psalm  is  one  of  the  finest  odes  in  any  language.  The 
abrupt  brevity,  with  which  each  particular  is  expressed,  the 
astonished  admiration  ascribed  to  the  sea,  to  Jordan,  to  the 
mountains,  and  hills,  and  repeated  in  the  interrogatory  form, 
the  sublime  explanation,  that  it  all  proceeded  from  a  single 
glance  of  Jehovah,  who  looked  upon  them  from  the  clouds,  a 
look,  which  converted  rocks  and  stones  to  streams  and  living 
fountains,  all  these  give  us,  in  the  compass  of  this  little  ode. 
the  substance  of  a  long  description. 


65 

The  passage  of  the  Red  Sea  produced  the  most  ancient  and 
sonorous  song  of  triumph,  wliich  we  have  in  this  language. 
It  is  _  a  choral  ode,  one  voice  describing  perhaps  the  acts 
themselves,  those  of  the  chorus  striking  in  and  as  it  were  re- 
echoing the  sentiment.  Its  structure  is  simple,  full  of  allitera- 
tion and  rhyme,  which  I  could  not  give  in  our  language  without 
doing  violence  to  it,  for  the  Hebrew,  from  the  simplicity  of  its 
forms,  is  full  of  such  harmonious  correspondencies  of  sound. 
Flowing  and  prolonged  words  but  few  in  number  float  upon 
the  air,  and  terminate  for  the  most  part  in  an  obscure  mono- 
syllabic sound,  that  formed  perhaps  the  burden  of  the  chorus. 
Here  is  a  feeble  imitation  of  the  untranslatable  but  most  an- 
cient triumphal  ode  in  any  language. 

SONG  OF  MOSES  AT  THE  RED  SEA. 

Then  sang  Moses  and  the  children  of  Israel 

This  song  unto  the  Lord, 

And  they  spake  saj'incr, 

I  will  sing  unto  the  Lord, 

For  he  hath  triumphed  gloriously, 

The  horse  and  his  rider  hath  he  thrown 

Into  the  depths  of  the  sea. 

The  Lord  is  my  strength  and  my  song, 

He  is  become  my  salvation. 

He  is  my  God  and  I  will  praise  him, 

My  father's  God,  and  I  will  exalt  him, 

Jehovah  is  a  man  of  war, 

Jehovah  is  his  name. 

Pharaoh's  chariots  and  his  host 

Hath  he  cast  into  the  sea, 

The  choicest  of  his  captains 

Are  sunk,  into  the  reedy  sea. 

The  fioodo  have  covered  them, 
They  sank  into  the  depths. 
Like  a  stone. 

Thy  right  hand,  O  Jehovah, 
Hath  shown  itself  glorious  in  majesty. 
Thy  right  hand,  O  Jehovah^ 

c* 


66 


Hath  dashed  in  pieces  the  enemy. 

By  thine  exaUed  power 

Thou  dashest  those  that  rise  against  thee. 

Thou  sentest  forth  thy  wrath, 

It  consumed  them  like  stubble. 

At  the  blast  of  thy  nostrils, 
The  waters  were  gathered  together. 
The  swelling  flood  stood  up  like  heaps, 
The  waves  were  congealed 
In  the  depths  of  the  sea. 

The  enemy  said  I  will  pursue, 
Will  seize,  will  divide  the  spoil ; 
My  soul  shall  glut  itself  with  them, 
My  sword  will  I  draw  out. 
And  utterly  destroy  them. 

Then  breathed  thy  wind, 
The  sea  covered  them, 
They  sank  as  lead 
In  the  mighty  waters. 

Who  is  like  to  thee  O  Lord  ! 
Who,  among  the  Gods  ? 
Who  is  like  thee  glorious  in  holiness. 
Fearful  in  praises,  doing  wonders. 

Thou  stretchedst  out  thy  hand. 
The  earth  swallowed  them  up. 
AVith  gentle  hand  thou  leddest  forth 
The  people  which  thou  hadst  redeemed. 
Thou  guidest  them  with  strength 
Unto  thy  holy  habitation. 

The  nations  hear  thereof  and  tremble, 
Grief  seizes  on  the  dwellers  in  Philistia, 
The  princes  of  Edom  are  amazed, 
The  heroes  of  Moab  are  seized  with  dread. 
The  dwellers  in  Canaan  are  melting  away. 

Let  fear  and  dread  fall  upon  them, 
The  terrors  of  death  from  thy  mighty  arm. 
Let  them  be  motionless  as  a  stone. 
Till  thy  people,  O  Lord,  pass  over, 
Till  thy  people  pass,  whom  thou  hast  redeemed. 

Bring  them  in  O  Lord, 
Plant  thy  people 


67. 

Upon  the  mount  of  thine  inheritance, 

The  place  of  tliy  habitation,  i 

Which  thou  hast  made  ready  for  thyself, 

The  sanctuary,  which  tliy  hands  have  made. 

Jehovah  reigns  forever  and  ever. 

The  song  perhaps  terminated  here,  and  the  following  was 
only  a  brief  recapitulation  of  the  contents.  , 

Forth  marched  the  horse  of  Pharaoh  and  his  chariots, 
He  went  with  his  horsemen  down  into  the  sea. 
Then  brought  Jehovah  upon  them 
The  returning  waves  of  the  sea. 
The  tribes  of  Israel  passed  dry 
Through  the  midst  of  the  sea. 

So  that  these  lines  were  a  sort  of  brief  memorial,  such  as 
every  one  might  retain  in  memory  concerning  the  whole 
event.  If  passages  occur  in  this  song  such  as  we  should 
suppose  could  not  yet  have  been  sung  there,  let  it  be  borne  in 
mind,  that  the  temple,  the  sanctuary,  and  the  land,  to  which 
they  were  journeying,  were  in  the  mind  of  God  and  of  Moses 
already  present,  and  that  Moses  by  these  anticipated  as  it 
were  in  triumph  the  institutions  and  regulations,  which  were 
to  be  formed. 

This  song,  of  which  I  have  given  but  a  feeble  echo,  gave 
their  tone  to  the  triumphal  songs  of  the  Hebrews,  as  the  song 
of  Deborah  and  the  G8th  Psalm  e  ince.  The  rythmical  move- 
ment is  animated  by  the  same  caesuras  and  cadences  and  by 
the  same  lively  correspondencies  of  sound.  The  frequent 
exclamations,  the  oft  recurring 

Praise  to  Jehovah! 
Sing  praises  to  Jeliovah ! 

the  excitations  addressed  to  the  hearers,  or  the  singers  them- 
selves, which  at  intervals  interrupt,  or  rather  animate  the  cur- 
rent of  thoughts  anew,  form  as  it  vere  the  stave,  on  which 


68 

the  historical  song  is  arranged.  In  the  Psahns  the  hallelujah 
grew  out  of  this,  as  an  animating  and  joyous  shout  of  the 
chorus,  known  to  many  nations  in  nearly  the  same  form,  and 
by  the  Hebrews  consecrated  to  their  Jah  or  Jehovah. 


The  appearance  of  God  upon  Sinai  is  in  the  simple  descrip- 
tion of  Moses  itself  fearfully  sublime,*  and  it  was  therefore 
very  naturally,  that  it  became  the  subject  of  the  most  mag- 
nificent poetry.  Moses  had  it  distinctly  in  his  thoughts,  when 
he  wrote  his  benedictions,!  and  here  too  he  speaks  as  one 
holding  close  communion  with  God,  who  derived  pleasure  and 
instruction  from  things  the  most  fearful.  The  most  High  in 
his  majesty,  and  his  hand  armed  with  lightnings  is  in  his  con- 
ceptions a  father,  and  the  teacher  of  his  assembled  children. 
The  sequel  will  develope  this  more  fully.  At  present  we  re- 
mark only,  that  the  appearance  of  God  upon-  Mount  Sinai 
gave  occasion  for  personifications,  which  adorn  the  whole 
body  of  Hebrew  poetry.  The  splendour  and  the  burning  ra- 
diance, in  which  God  was  manifested,  became,  in  the  lan- 
guage of  poetry,  angels,  orders  and  retinues,  in  the  midst  of 
which  the  Law  was  given.  Even  David|  formed  them  into  a 
warlike  encampment,  and  Daniel'^  then  made  these  ten  thousand 
thousand  around  the  most  High  servants  obedient  to  his  com- 
mand. A  series  of  Rabinical  subtilties,  representing  the  Law 
as  given  and  uttered  forth  by  angels,  is  founded  upon  the  same. 
As  Jehovah  moved  from  Sinai  in  the  character  of  a  God  of 
war,  to  fight  for  Israel,  it  was  in  accordance  with  it,  that  this 
host  accompanied  him.  Thus,  he  appears  in  the  song  of  Deb- 
orah, where  the  stars  in  battle  array  fought  for  Israel,^  and  I 
doubt  not  that  hence  the  exalted  name  of  God,  Jehovah  Saba- 
oth,  bacame  a  distinct  and  peculiar  designation  with  the  He-^ 

*  Ex.  xix.  20.     t  Deut.  xxxiii.  2.     t  Ps.  xlvii  18., 
IIDan.vii.  10.     §  Jud.  v.  4.  20. 


69 

brews.  David  used  it  first  against  the  Philistines,*  and  ex- 
plained it  as  the  name  of  the  God  of  the  armies  of  Israel,  that 
is,  of  one  who  fought  for  Israel.  It  must  then  be  from  the 
ancient  history  of  the  nation,  and  from  its  songs  of  victory,  and 
here  Moses,  Deborah,  and  numerous  Psalms  give  the  full  ex- 
planation. It  is,  in  fact,  the  name  of  Israel's  God,  as  the  God 
of  war,  only  from  the  circumstance,  that  at  that  ancient  peri- 
od it  proceeded  from  the  glorious  manifestations  opon  Mount 
Sinai ;  from  the  lightnings  and  thunderings,  and  from  the 
starry  hosts  mingling  in  the  conflict,  and  thus  suggesting  its 
primitive  import,  Jehovah  of  hosts.  From  this,  its  meaning 
became  greatly  extended,  until  at  length,  like  all  such  poetic- 
al designations  of  the  divinity  when  much  used,  it  expressed 
all  the  amplitude  of  the  Divine  magnificence  and  excellency. 
In  the  later  writings  of  the  Prophets,  therefore,  it  can  no  long- 
er be  translated  with  propriety,  the  God  of  war  ;  though  this 
was  its  primitive  import.  It  is  in  their  use  a  conception  of  uni- 
versal elevation  and  dignity  of  character  ;  and  to  the  God  of 
Sabaoth,  the  Lord  of  hosts,  all  in  heaven  and  earth  pay  hom- 
age. This  is  the  proper  and  domestick  origin  of  the  name,  and 
with  the  gods  of  the  Sabaeans  it  had  nothing  to  do.  When, 
moreover,  the  Prophets  describe  the  stars  as  the  host  of  God, 
they  do  so  because  the  universe  is  full  of  his  majesty.  Moses, 
Deborah,  David,  and  the  Psalms,  are  the  successive  steps,  by 
which  they  were  elevated  to  their  sublime  conception.  As  an 
example  and  proof  of  this,  let  us  observe  how  David  applies 
God's  leading  of  the  Israelites  in  the  wilderness  to  an  object, 
in  which  one  would  not  expect  to^find  it ;  the  bringing  of  the 
ark  to  Mount  Zion.  He  goes  through  the  whole  progress  of 
God  from  mountain  to  mountain,  from  victory  to  victory,  and 
the  triumphal  song  of  Deborah  was  plainly  his  model.  The 
Psalm  might  be  denominated  the  march  of  Jehovah,  an  ex- 
pression used   by  Habakkuk,   and  derived  from  this  Psalm. 

*  1  Sara.  xvii.  45. 


THE  VICTORIOUS  MARCH  OF  GOD. 

TiiE  68tii  Psalm. 

Our  God  ei'ahs  himself, 

And  his  enemies  are  scattered, 

They  that  hate:him  flee  before  him. 

[The  triumphal  language  of  Moses,  with- which  he  addressed 
the  cloudy  pillar,  when  the  march  of  the  people'proceeded.] 

As  smoke  disperses,  so  they  disperse, 

As  wax  is  melted  before  the  fire, 

So  shall  the  wicked  perish  at  the  presence  of  God. 

[Smoke  and  fire  were  the  symbols  of  the  Divine  presence  du- 
ring the  mai'ch  of  the  Israelites.] 

But  the  righteous  are  glad, 
They  rejoice  before  God,       ^ 
They  exult    with  joy. 

[Because  he  accompanies  them  in  their  march.  Here  the  in- 
troduction of  the  ode  terminates,  and  a  second  chorus  perhaps 
commences.] 

Sing  praise  to  God  1  extol  his  name  ! 

Prepare  his  way,  who  marcheth  in  the  desert, 

Extol  him  by  his  name  Jah, 

And  exult  before  him. 

The  orphan's  father,  the  widow's  judge. 

Is  God  exalted  in  holiness. 

Our  God  !  to  the  desolate 
He  gave  a  habitation,  ' 

He  brought  to  happiness  those  who  were  bound. 
And  the  rebellious  dwelt  in  a  dry  land. 


71 

[We  may  suppose  the  rebellious  here  to  be  Amalekites  or  Egyp- 
tians, who  opposed  themselves  to  the  march  of  God.  The 
desolate  and  those  who  were  bound  are  the  Israelites,  whom 
he  is  leading  out  of  bondage,  and  for  whom  he  designs  the 
rich  land  of  Canaan.  The  other  chorus  now  begins,  and  the 
march  itself  is  described  wholly  in  the  language  of  Deborah.] 

O  God,  when  thou  didst  go  forth, 
And  wentest  before  thy  people, 
When  thou  didst  tread  the  desert. 

Then  the  earth  did  quake  ; 
The  heavens  distilled  in  drops, 
When  God  looked  forth  upon  them. 
This  Sinai  there  before  the  face  of  God, 
The  God  of  Israel. 

Thou,  O  God,  didst  send  a  gentle  rain, 
Thou  didst  revive  thy  parched  inheritance, 
Thy  congregation  can  inhabit  there. 
For  thou  by  thy  goodness,  O  God  ! 
Hast  provided  for  the  poor. 

[To  the  last  trait  in  the  picture,  the  poet  comes  also  through 
the  description  of  Deborah.  She  painted  the  heavens  as  drop- 
ping, Sinai  melting,  in  order  to  make  a  transition  to  the  drop- 
ping of  the  clouds,  which  swelled  the  river  Kishon  and  the 
Kadumim,  and  contributed  to  the  victory.  The  gentle  herds- 
man has  here  applied  the  heroic  figure  to  a  peaceful  object, 
to  make  the  wilderness  a  garden  for  the  delightful  habitation 
of  the  tribes  of  Israel.  These,  too,  march  onward,  and  war 
and  victory  follow.] 

The  Lord  gave  the  signal  for  war, 
A  host  were  messengers*  of  victory. 

"  The  Kings  of  the  hosts  flee,  they  flee. 
She  that  tarried  at  home  divideth  the  spoil. 

Why  wait  ye  there  among  the  water  pots  ? 
The  wings  fttthe  dove  are  covered  with  silver, 

*  The  noun  in  the  original  here  ie  leminine. 


72 

Her  feathers  sparkle  with  yellow  gold. 
As  the  Almighty  scattered  the  I'ings, 
The  snow  descended  upon  Salmon." 

These  words  were,  perhaps,  taken  from  an  ancient  triumph- 
al song,  which  as  usual,  was  also  satirical.  It  related,  obvi- 
ously, to  the  victory  of  Deborah.  In  the  Northern  and  woody 
part  of  Judsea  their  freedom  was  at  that  time  recovered  by  Is- 
rael,* the  rainy  season  contributed  to  the  victory,  and  mention 
was  made  also  of  the  snow.t  The  news  of  the  victory  was 
intrusted  to  female  messengers,  because  Deborah  and  Jael 
decided  the  battle,  and  it  was  not  to  be  suffered,  that  the  race 
in  aftertimes  should  lose  the  memorial  of  Deborah,  their  hero- 
ick  mother.  The  raillery  respecting  those  who  remained  be- 
hind is  plainly  from  her  triumphal  song,  only  here  introduced 
with  a  little  subtilty  and  refinement.  She  upbraided  the  cow- 
ardly tribes  with  prefering  to  hear  the  bleating  of  their  flocks, 
rather  than  the  cry  of  battle;  here  it  is  imputed  to  them,  that 

*Isa.  ix,  1 — 3.  is  perhaps  a  play  upon  this  passage. 

t  The  words  "snow  fell  on  Salmon,"  pertain  to  the  taunting  expression 
of  the  triumphal  song,  and  need  no  critical  alteration.  The  tribes, which  re- 
mained inactive,  were  afraid  of  the  severe  winter  weather,  which  Deborah 
found  so  conducive  to  her  success.  When  even  the  less  elevated  Mount 
Salmon,  lying  in  the  Southern  part  of  Jadsea,' was  covered  with  snow, 
how  much  more  must  it  have  been  the  case  with  the  higher  mountains 
of  the 'North,  whither  the  war-like  expedition  led  them.  This  conclu- 
sion was  sagaciously  made  by  the  Southern  tribes,  and  they  remained 
quietly  with  their  doves.  The  spirit  of  the  passage  may  be  expressed  as 
follows : 

O  ye  who  rest  amid  your  folds. 

What  stays  you  loitering  there, 
To  gaze  upon  your  glossy  doves 

And  mark  their  golden  wings, 
When  God  the  Lord  the  nations  smote  ? 

And  Canaan's  heroes  slew,  • 

Then  truly  was  a  wintry  day, 

And  snow  on  Salmon  fell. 


73 

from  timidity  and  an  effeminate  horror  of  war,  they  chose  ratli- 
er,  in  those  raw  and  wintry  days,  to  gaze  with  wonder  upon 
the  silvery  wings  and  golden  feathers  of  their  doves,  gleaming 
as  they  rise  in  flight,  while  Deborah,  a  woman,  a  dweller  in 
the  house,  (a  bee  as  the  name  signifies)  is  dividing  the  spoil. 
■"  The  Lord  gave  the  word,"  means  he  gave  command  for*  the 
war,  he  roused  up  heroes  and  so  the  messengers  of  victory. 

Next  follows  the  march  of  Jehovah  upon  the  mountains. 
He  descended  upon  the  diminutive  Zion,  and  how  many  more 
beautiful  and  more  fruitful  mountains  were  there,  that  were  de- 
sirous of  this  honour.  The  fertile  Bashan  he  had  passed  by, 
and  here  that  mountain,  which  was  one  of  the  greatest  in  the 
land  of  Israel,  draws  the  attention  of  the  poet,  and  becomes 
the  object  of  his  song. 

Thou  mount  of  God,  mount  Bashan, 

The  mountain  range,  mount  Bashan, 
Why  look  with  pride,*  ye  pinnacled  heights, 

On  these,  which  God  hath  chosen  to  dwell  in  ? 
Jehovah  shall  inhabit  them 

Forever  and  ever. 

[The  account  is  equally  balanced  with  praise  and  sarcasm. 
Bashan  is  named,  because  it  was  situated  beyond  Jordan,  and 
God  could  not  dwell  there,  because  it  was  without  the  limits 
of  the  promised  land. — Zion  was  recently  gained  by  conquest, 
and  the  remnant  of  the  Jebusites  was  perhaps  still  in  Jerusa- 
lem. Then  too  God  dwelt  in  the  vicinity  of  his  conquered 
foes — a  circumstance,  which  gave  occasion  to  the  sublime  pic- 
ture of  his  victorious  progress,  after  he  moved  forward  from 
Sinai.] 

*  More  correctly  "  with  envy."  The  Hebrew,  term,  that  occurs  in  the 
same  form  only  in  this  passage,  means  to  regard  with  envy.  In  this 
sense  the  passage  may  be  translated  thus: 

Why  look,  so  enviously  down  ye  mountain  ranges, 
Upon  this  mount,  which  God  has  chose  to  dwell  in. 
This  expresses  the  sgitme  of  Aquila  and  Theodotian.  J. 

7 


74 

The  chariots  of  God,  a  thousand  thousand, 
And  ten  times  ten  thousand  more, 
The  Lord  comes  forth  in  their  midst. 
From  the  glory  crowned  summit  of  Sinai. 

Thou  didst  raise  the  chariots  aloft. 
Thou  leddest  forth  thy  captives  with  thee, 
Thou  gavest  men  for  thy  triumphal  gifts. 
And  madest  rebels  now  to  dwell  with  thee. 
Jehovah,  God. 

Let  God  be  praised,  from  day  to  night  be  praised, 
He  layeth  on  our  burdens,  and  giveth  us  help, 
He  is  our  God,  the  God  of  our  salvation, 
Jehovah  the  Lord  hath  the  issues  to  death. 

Surely  God  will  wound  the  head  of  his  enemies. 
The  hairy  scalp  of  him,  who  is  against  him. 
I  will  bring  Kim,  saith  the  Lord,  from  Bashan, 
I  will  bring  him  from  the  depths  of  the  sea. 
Thy  foot  shall  yet  wade  in  their  blood, 
Thy  dogs  lick  the  blood  of  thine  enemies! — 

But  I  have  already  given  more  perhaps,  than  was  necessa- 
ry for  our  present  purpose.  We  see  clearly  what  this  difficult 
Psalm,  abounding  in  proud  and  warlike  sentiment,  means  by 
the  triumphal  gifts  of  God  among  men,  and  what  the  national 
God  of  the  Israelites  will  do  farther  on  the  mountains,  which 
he  has  newly  conquered,  that  he  will  free  them  from  those  en- 
emies, who  now  remain  only  as  a  kind  of  sinoffering.  But 
we  return   to  our  subject  and  ask. 

What  meant  that  smoking  Sinai  ? 

What  were  those  pillars  of  cloud  and  fire  ? 

which  gave  occasion  to  such  splendid  imagery. 

Respecting  the  fiery  and  cloudy  pillars  we  need  not  be  greatly 
at  a  loss.  It  was  the  sacred  fire,  which,  as  was  customary  in 
similar  cases  in  those  regions,  was  carried  before  the  host,  and 
served  both  as  a  signal  for  breaking  up  the  encampments  and 
renewing  the  march,  and  as  a  guide  in  their  journeying. 
When   the  Israelites  went  out  of  Egypt  it  followed  and  stood 


75 

between  them  and  the  Egyptians.  I  remember  to  have  read 
even  in  some  Pagan  writer,  what  originated  probably  in  a  mis- 
conception of  this  circumstance,  that  the  flying  people  placed 
between  them  and  their  pursuers  objects  of  religious  veneration, 
I  think  sacred  animals,  which  the  Egyptians  dared  not  ap- 
proach. It  is  in  the  Exodous  of  the  children  of  Israel,  that 
those  cloudy  and  fiery  pillars  first  occur,  and  they  are  at  once 
accompanied  with  miraculous  effects,  which  still  followed 
them  throughout  the  journey.*  When  the  host  were  encamp- 
ed, it  stood  before  the  door  of  the  sanctuary,  before  the  tent 
of  the  leader,  and  responses  were  given  by  it.  When  the 
host  moved  their  camp,  it  went  before  as  their  guide.  They 
continue  to  appear,  so  long  as  the  Israelites  were  in  the  des- 
ert, but  when  they  arrived  in  Canaan  the  Ark  of  the  Cove- 
nant preceded,  and  showed  the  way,  and  these  pillars  are  no 
longer  mentioned.  In  short  the  phaenomenon  was  a  symbol  of 
the  Divinity,  though  with  the  Israelites  not  a  mere  symbol,  but 
a  presence,  which  produced  marvellous  and  sometimes  fear- 
ful effects.  The  two  phsenomena  admit  of  being  so  naturally 
identified,  that  I  see  not  why  they  should  be  considered  as 
different.  In  the  one  symbol  God  would  accompany  Israel, 
and  be  their  guide.  This  was  the  angel  of  his  presence  that  is 
the  herald  and  index  of  his  peculiar  presence  and  superintend- 
ance,  and  all  this  was  included  under  the  pillar  of  fire.  By 
day  it  appeared  as  smoke,  in  the  night  as  flame.  Before  it 
was  the  most  revered  seat  of  judgment,  the  highest  tribunal. 
If  Moses  and  Aaron  were  safe  no  where  else,  they  were  yet 
safe  here,  and  the  fire  of  God  avenged  them  in  a  way  that 
was  manifest  to  the  sense.  When  the  journey  was  ended, 
the  memorial  of  it  was  perhaps  placed  in  the  holy  of  holies, 
and  for  some  time  preserved ;  and  hence  the  Jewish  fable  re- 
specting the  perpetual  cloud  of  smoke  between  the  cherubim. 
Nothing  is  more  natural  and  accordant  with  history,  than  this 

*  Ex,  xiv.  19.  20.    zxxiii.  9—11.     Num.  ix.  15—23. 


76 

explanation.  It  denies  no  miracle  and  only  shows  the  medi- 
um, by  which  God  wrought  miracles,  since  this  must  be  the 
angel  of  his  presence,  or,  as  Habakkuk  calls  it,  the  veil  of 
his  presence. 

The  splendid  appearances  on  mount  Sinai  had  very  possibly 
similar  natural  causes,  pertaining  to  the  time  and  place,  in 
which  they  were  exhibited,  for  God  works  no  miracles  except 
through  the  instrumentality  of  natural  powers.  The  extraor- 
dinary splendour,  in  which  the  sandy  deserts  of  Arabia  some- 
times appear,  the  smoke,  in  which  the  mountains  are  veiled,  the 
thunders,  which  are  multiplied  and  fearfully  reverberated 
among  their  towering  cliffs,  those  and  perhaps  other  terrific 
and  magnificant  phaenomena  of  nature  God  on  this  occasion 
combined  together,  as  the  symbols  and  manifestations  of  his 
presence.  Whoever  would  deny  the  miraculous  character  of 
the  phaenomena,  must  make  the  description  of  Moses  a  fable. 
Nor  are  they  less  so  from  the  fact,  that  this  region  of  fearful 
desolation  is  always  fruitful  in  strange  and  startling  phaenom- 
ena. 

Finally  the  passage  through  the  Red  Sea  with  the  circum- 
stances described  as  attending  it  was  certainly  a  marvellous 
but  not  an  impossible  rescue.  Probably  Moses,  when  he  re- 
''received  his  commission,  intended  to  direct  his  course  over  the 
isthmus.  The  Israelites  could  not  moreover  have  been  much 
below  it,  and  they  probably  passed  by  Suez  somewhat  farther 
South,  than  the  route  which  the  caravans  now  take.  Now 
though  the  gulf  then  extended  according  to  remaining  traces 
of  it  higher  up  than  now,  yet  it  was  so  wide  as  readily  to  ac- 
count for  the  result.  Losing  the  route  in  the  darkness  of  the 
night,  confounded  by  a  tempest  of  rain  and  a  storm  of  wind, 
and  panick  struck,  the  whole  host  of  Egyptians  might  well 
fall  into  disorder,  and  lose  themselves  beyond  the  possibility  of 
escape,  whether  falling  into  the  deeper  bays  of  the  sea,  or 
from  the  higher  incursion  of  the  driving  and  overwhelming 
flood.     Nor  is  the  passage  here  so  broad,  that  it  would  be  im- 


n 

possible  for  the  Israelites  to  accomplish  it  in  a  single  night. 
All  the  doubts,  which  have  recently  been  accumulated  re- 
specting the  matter,  are  overstrained.  The  ancient  monu- 
ments of  the  Israelites,  the  feast  which  was  established  as  a 
memorial  of  this  passage  over  the  sea,  the  triumphal  song  of 
Moses,  and  the  numerous  exhortations,  which  he  enforced  up- 
on the  assembled  Israelites  by  a  reference  to  it,  show  clearly 
enough,  that  their  deliverance  was  at  all  events  attended  with 
very  remarkable  and  terrifick  circumstances,  which  Moses  has 
described  too  in  a  manner  perfectly  natural,  and  accordant 
with  the  local  character  and  relations  of  the  place. 

Would  that  our  devotional  songs,  in  which  reference  ia 
made  to  this  event  had  more  resemblance  to  the  Hebrew ! 
These  do  not  repeat  it,  though  it  was  to  them  a  national  bless- 
ing, and  the  very  ground  of  their  national  existence,  in  endless 
litanies,  as  we  often  do,  but  adapt  the  ancient  event  to  new 
occurrences,  combine  it  intimately  with  their  subject,  and 
sing  it,  if  I  may  be  allowed  the  expression,  in  a  business  like 
manner.  Thus  Deborah,  and  thus  also  several  fine  Psalms 
and  passages  in  the  Prophets.  Let  us  now  read  for  an  exam- 
ple one  of  the  most  touching  poems  of  the  Hebrews,  in  which 
the  boldest  triumphal  picture  of  the  old  world  terminates  in 
the  most  affecting  elegy. 


THE  PRAYER  OF  HABAKKUK  THE  PROPHET. 

O  Jehovah,  I  have  heard  the  rumour  of  thee  ; 
And  tremble  with  fear  ;* 
*  The  rumour,  which  the  Prophet  heard,  was  the  tradition  of  the  mar- 
vellous events  of  ancient  times,  and  the  predictions  of  what  was  then  to 
take  place.  Once  God  strove  for  his  people,  now  he  would  forsake  them, 
and  give  them  over  to  their  enemies.     Both  of  these  are  enlarged  upon 
in  the  piece,  and  the  Prophet  longs  to  see  the  purpose  of  God  in  this  sad 
catastrophe.     This  is  what  is  expressed  in  the  petition,  "  show  thy  work, 
make  known  with  the  progress  of  years  what  thou  hast  purposed,  and  in' 
thy  present  severe  counsels  call  to  mind  thine  ancient  miracles  of  good- 
ness  to  this  people. 
7* 


78 

With  coming  years,  Jehovah,  show  thy  work,* 
As  years  revolve  make  known. 
In  wrath  remember  mercy. 

When  God  came  on  from  Tcman, 
The  high  and  holy  one  from  Mount  Paran, 
His  glory  covered  the  heavens, 
The  earth  was  full  of  his  praise. 

His  brightness  was  like  the  sun, 
Out  from  his  hand  the  rays  shot  forth, 
And  this  was  but  the  veil  of  his  might. 

Before  him  went  the  pestilence, 
Birds  of  prey  flew  forth  at  his  feet. 
He  stood,  the  earth  was  moved,  t 
He  looked;  and  nations  were  scattered  abroad. 
The  everlasting  mountains  were  trod  to  dust, 
The  perpetual  hills  did  bow  themselves. 
When  he  marched  forth  of  old.t 

The  huts  of  Cushan  I  saw  in  affliction,!! 
The  tents  of  Midian  vanished  away. 

Was  Jehovah  angry  with  the  rivers  ? 
Was  the  blast  of  thy  breath  at  the  waves  ? 

*  The  parallelism  seems  to  require,  this  of  the  common  reading, 
"revive  thy  work."  Perhaps  the  poet  had  in  his  thoughts,  Ps.  xc.  13 — 
17.  and  then  the  haste,  and  the  calling  for  his  work  to  be  manifested  is 
not  unsuited  to  the  context.  The  poet  was  desirous  of  seeing  the  ap- 
proaching developments,  and  was  admonished,  chapter  ii.  3.  4.  to  wait 
with  patience.  Here,  then,  he  prays,  as  Moses  did,  that  God  would  re- 
vive and  carry  forward  his  work. 

t  Several  translations  give  this  sense,  and  the  parallelism  obviously  re- 
quires it.     The  nations  flee  away  at  the  violent  shaking  of  the  earth. 

tThe  "  goings  forth  of  old  are"  from  the  68th  Psalm,  which  gives  to 
this  often  misapprehended  expression  the  most  intelligible  sense.  It 
is  the  march  of  God  in  ancient  times,  his  stepping  f;om  mountain  to  moun- 
tain,  (Sinai,  Seir,  Paran,  Bashan)  which  so  many  ancient  triumphal  songs, 
and  this  elegy  also  describe. 

B  They  labour  as  it  were  under  affliction.  They  strip  off  the  cover- 
ings of  their  tents,  so  that  a  whole  encampment  of  Nomades  disappears 
in  a  few  moments. 


79 

Was  thy  wrath  against  the  sea  ?* 
For  thou  didst  mount  upon  thy  war-chariot, 
And  ride  with  horses,  thou  God  of  salvation, 
Thou  drewest  forth  thy  bow, 
Multiplying  sevenfold  thine  arrows.t 
And  the  streams  cleft  asunder  the  land. 
The  mountains  saw  thee  and  trembled, 

»  The  peculiar  turn  of  this  question  shows  the  alarm  of  the  speaker, 
and  gives  a  sublime  movement  to  the  ode.  Several  Psalms  interrupt  the 
narrative  by  such  unexpected  questions,  as  Ps.  cxiv.  5.  6.  and  others,  a 
striking  peculiarity  in  the  style  of  Oriental  poetry. 

+  This  line,  which  is  a  crux  criticorum,  only  becomes  intelligible  in  the 
sense,  which  I  have  given.  But  if  we  adopt  this,  what  is  the  meaning  of 
"  word"  ?     If  we  translate  the  passage — 

Thou  drewest  forth  thy  bow, 

The  arrows  of  the  commander  were  satiate  with  blood, 

still  to  every  reader  of  nice  discernment,  the  connexion  will  appear  harsh. 
The  fact  here  assumed,  that  God  is  so  suddenly  called  the  "  word,"  while 
through  the  whole  ode  he  does  not  speak  as  an  inactive  commander,  but 
is  himself  active  as  a  warrior,  that  his  arrows  are  already  satiate  with 
blood,  while  in  the  progress  of  the  description  this  is  first  mentioned  af- 
terwards in  verse  13th,  all  Sthis  renders  this  construction  unnatural.  I 
have,  therefore,  by  a  very  simple  construction  read  this  word  as  a  parti, 
ciple.  That  it  often  means  "to  make  manifold"  is  well  known,  and 
thus,  this  difficult  passage,  seems  to  me,  to  be  explained  in  the  simplest 
way,  and  very  finely  in  accordance  with  the  scope  of  the  imagery.  The 
multiplying  of  the  lightnings  as  glittering  arrows  is  an  image  sufficiently 
known  from  the  18th  Psalm,  and  this  isTollowed  by  the  Prophet  in  this 
passage. 

But  how  conies  it,  that  now,  when  God  draws  out  his  arrows  with  his 
bow,  the  rivers  also  rush  through  the  land?  If  the^reader  proceeds  far- 
ther on,  he  will  see  that]  a  universal  shuddering  and  alarm  of  nature  is 
described,  such  us  we  remark  before  a  tempest.  It  is  asif  all  things  felt 
the  presence  and  immediate  vicinity  of  the  Creator.  The  river  rolls  on 
more  rapidly,  and  as  here  the  floods  sound  louder,  the  heights  lift  up  their 
hands  in  expectation.  There  is  no  doubt,  that  all  these  figures  refer  to 
the  Red  Sea,  to  Jordan,  to  Sinai,  and  to  the  times  of  Joshua  and  Debo- 


80 

The  overflowing   waters  fled  away, 
The  deep  uttered  its  voice. 
The  heights  lift  up  their  hands. 

The  sun  and  moon  stood  still  in  their  course,* 
At  the  dazzling  light  of  thine  arrows  flying, 
At  the  lightning  glance  of  thy  spear. 

Thou  marchedst  on  in  anger  through  the  land,t 
And  trampledst  upon  the  nations  in  thy  wrath. 

rah,  when  the  rivers  either  shrunk  back  or  overflowed ;  but  all  are  com. 
bined  into  one  picture,  and  hence,  to  follow  out  chronologically  and  his- 
torically, every  minute  feature  is  incorrect.  It  is  plainly  a  continuous 
representation  of  a  coming  warrior,  and  of  his  deeds  in  battle.  The  im- 
age of  the  alarmed  and  troubled  waters,  which  are  sensible  of  the  near- 
ness of  God,  is  derived  from  the  majestick  77th  Psalm  v.  17 — 21.  whose 
images  Habakkuk  has  in  several  passages  adopted  and  enlarged. 

*  The  image  of  the  sun  and  moon  are  taken  from  both  the  history  of 
Joshua  and  the  song  of  Deborah  combined  together.  In  the  former  they 
stand  still  with  astonishment,  while  God  is  engaged  in  battle  ;  in  the  latter 
courses  are  ascribed  to  them.  Should  not  the  same  Hebrew  word, 
which  Deborah  uses,  have  stood  here  also,  putting  it  in  the  singular  on- 
ly as  the  common  reading  is  ?  The  Septuagint  seems  to  have  read  thus ; 
since  it  translates  dp  jfj  ra'^et  av^tifg  ']ust  as  in  Judges  v.  20.  and 
the  picture  thereby  becomes  beautiful,  complete,  and  full  of  action. 
They  stand  still  with  astonishment  in  the  midst  of  their  c  )urse,  and  up- 
on the  smooth  path,  which  they  are  ever  travelling.  They  see  the 
glance  qf  his  lightnings,  and  are,  as  it  were,  ashamed,  and  thrown  in.  the 
shade. 

t  The  picture  is  progressive.  God  does  not  here  first  go  forth  upon  the 
land.  I'he  first  step  of  his  progress  was  already  described  in  the  6th 
verse.  Here  he  is  proceeding  onward  and  trampling  upon  nations  at  ev- 
ery step.  The  poet  advances  also  with  the  progress  of  tlie  national  his- 
tory, and  comes  down  to  the  kings,  especially  the  age  of  David,  as  the 
13th  verse  clearly  shows.  Hence,  too,  the  images  in  the  succeeding 
verses  are  from  the  triumphal  songs  of  David.  The  13ih  and  14th  are 
obviously  from  Ps.  Ixviii.  22.  and  Ps.  ex.  6.  and  other  passages,  since 
David  often  uses  the  peculiar  expression,  "to  wound  or  divide  asunder 
the  head." 


81 

For  thou  wentest  forth  to   aid  thy  people, 
To  bring  salvation  to  thine  anointed. 

Thou  didst  smite  the  top  from  the  house  of  the  wicked* 
And  lay  bare  the   foundation  even  to  the  rock, 
Thou  piercedst  the  head  of  the  leader  of  their  ranks,+ 
They  were  rushing  as  a  storm  to  disperse  me, 
Exulting  as  if  to  devour  the  oppressed, 
Like  the  wild  beast  in  his  covert. 
Then  did  thine  horses  tread  upon  the  sea. 
They  came  upon  the  swelling  floods. t 

*  The  figure  is  taken  from  a  house  or  temple,  whose  summit  being^ 
dashed  in  pieces,  it  will  be  made  bare  and  fall  to  ruins  even  to  the  foun- 
dation stone,  which  is  laid  upon  a  rock.  That  the  word  "  head"  is  often 
thus  used,  especially  in  the^Psalms,  I  need  not  show.  The  dilapidation 
of  the  house  means,  according  to  Oriental  custom,  the  ruin  of  the  whole 
family.  It  need  not  be  asked  to  what  enemies  of  David  the  poet  had 
reference  in  this  passage.  The  images  are  here  introduced  into  the  pic- 
ture in  their  general  application.  The  particular  circumstances  of  the 
more  ancient  times,  did  not  belong  to  the  purpose  of  the  writer. 

t  Various  conjectures  have  been  made  respecting  the  original  word 
here.  Its  first  meaning,  as  it  seems  to  me,  is  ranks,  families,  or  mem- 
bers of  families  divided  off,  as  its  radical  form  signifies.  In  the  song 
of  Deborah  (Jud.  v.  7.),  it  is  either  villages,  or  assemblages  from  villa- 
ges out  of  their  districts,  in  short,  orders.  Here  there  were  regular  ranks 
of  enemies,  who  according  to  the  following  verse,  came  on  like  a  tempest, 
to  scatter  a  defenceless  people  and  divide  the  spoil.  The  Greek  transla- 
tion gives  the  collective  form,  leaders  of  such  ranks  or  divisions  (xstpa- 
ia,*  dvyaaibjv),  as  names  of  dignity  are  used  in  all  languages.  I  have 
used  some  circumlocution  in  translating  the  word,  because  by  this'means, 
the  succeeding  image  becomes  more  clear,  and  when  compared  with 
chap.  i.  9.  will  need,  I  think,  no  father  elucidation. 

tTo  bring  them  aid,  that  is,  as  the  8th  and  12th  verses  show.  The 
picture  ends  as  itbsgan,  which  is  a  striking  beauty,  since  it  gives  unity 
to  the  whole  view.  As  well  in  this  part  as  in  the  whole  economy  of  th« 
ode,  this  poem  is  beautifully  filled  up. 


82 

When  I  heard  this  m}'  heart  trembled,* 
My  lips  quivered  at  the  voice. 
A  shuddering  ran  through  my  bones, 
And  my  feet  were  tottering. 
Yet  must  I  rest  until  the  day  of  calamity,t 
When  the  destroying  nation  cometh  upon  us. 
Then  shall  the  fig-tree  not  bloom, 
And  the  vines  shall  give  no  fruit. 
The  hope  of  the  olive  tree  shall  fail, 
The  fields  shall  yield  no  bread, 
^  The  flopk  shall  be  cut  off  from  the  fold, 
And  no  herd  shall  be  in  the  stall. 

Yet  will  I  be  confident  in  Jehovah,! 

*  Now  another  division  of  the  ode  commences,  which  again  refers  back 
to  the  beginning,  verse  1st.  The  poet  has  heard  from  the  ancient  times 
all  the  wonders,  which  God  wrought  for  Israel,  and  now  sees  other 
times  no  less  fearful  approaching.  This  makes  the  plan  of  the  ode  ap- 
parently incomprehensible  and  contradictory,  as  well  as  the  feelings  ex- 
pressed  in  it.  The  preceding  chapters  are  the  best  commentary  upon  it, 
especially  chap.  i.  1.2.  12 — 14.  chap.  ii.  1 — 4. 

f  The  leading  word  here  is  explained  by  the  history  of  the  Prophet,chap. 
ii.  1 — 4.  He  was  directed  by  God  to  remain  tranquil ;  he  must  wait  for 
the  time.  This  he  now  calls  "  resting  and  waiting  for  the  day  of  calam- 
ity," when  the  nation  invaded  them,  which  he  described  in  chap.  1st.  He 
does  not  here  speak  of  a  going  up  to  Chaldsea,  but  of  a  coming  of  the 
Chaldseans ;  as  the  following  verse  clearly  shows.      The  following  lines 

^^escribe  the  entire  desolation  of  the  country,  by  the  Chaldees. 
'V'  .  .... 

I  Here  the  ode  draws  to  a  conclusion.     Dark  and  discouraging  as  it  is 

around  him,  the  Prophet  yet  remains  true  to  the  word  of  his  God,  (Chap, 
ii.  1 — 4.)  he  gives  himself  up  to  him,  and  leaps  with  joy  in  the  name  of 
his  whole  nation.  It  must,  and  will  have  a  good  result  for  them,  though 
the  Prophet  does  not  yet  see,  and  though  he  so  strongly  desires  to  see  it, 
as  the  leading  subject  of  his  prophecy.  (See  Chap.  i.2.  3.  12 — 17.  Chap, 
ii.  1 — 4.  Chap.  iii.  2.),  The  plan  of  the  whole  book  is  no  less  a  beautiful 
whole,  than  this  ode  by  itself,  which  I  might  justly  call  the  crown  of  the 
Hebrew  lyrick  Poetry.  That  in  the  last  verse  there  is  a  reference  to  Ps. 
xviii.  34.  and  Deut.  xxxiii.  29.  I  need  not  show  David  applied  the  last 
mentioned  passage  to  himself,  and  the  Prophet  refers  it  to  the  whole  na- 
tion.   It  will  yet,  once  more  ascend  upon  its  ancient  heights,  the  scenes 


83 

And  exult  in  the  God  of  my  salvation, 
Jehovah  God  is  my  strength, 
He  will  make  me  to  leap  as  the  hart, 
And  to  tread  again  upon  my  high  places. 


APPENDIX.* 

Of  the  miracles  in  the  Journeying  of  the  Israelites,  and  the  giving  of  the 
Mosaick  law. 

"  Must  not  the  whole  description  of  this  march  through  the 
Arabian  deserts  be  a  sort  of  epick  poem  of  later  date,  and  pro- 
duced at  a  period,  when  the  truth  of  history  was  already  cloth- 
ed in  the  marvels  of  fiction?"  So  far  as  my  purpose  is  con- 
cerned it  would  make  no  difference  though  it  were  even  so : 
for  still  this  history  remains  the  basis  of  Hebrew  leo-islation 
and  poetry.  But  what  ground  have  we  to  believe  this  ?  Let 
one  read  the  description  impartially,  and  observe  its  entire 
simplicity,  its  local  references,  its  precise  correspondence  and 
propriety  in  the  circumstances  of  time  and  place.  Every  new 
book  of  travels  has  confirmed  or  illustrated  its  local  truth,  and 
even  to  the  present  day  the  traditions  of  the  neighbouring  na- 
tions and  races  are  full  of  this  ancient  history.  I  am  aware 
that  the  Mohammedan  religion  has  in  a  peculiar  manner  re- 
vived these  traditions  ;  it  however,  only  revived  and  built  upon 
them,  for  they  were  before   already  there.     The  lonely  desert 

of  victory  and  leap  upon  them  like  a  hart.  Judaea  was  a  mountainous 
country,  and  hence, of  the  Chaldaeans  also,(ver.  16.)  the  word  'high  places, 
is  used.  The  conclusion  of  the  ode  ispatriotick,  beautiful,  and  dignified 
All  the  feeUngs  and  fortunes  of  his  people,  prosperity  and  adversity,  the 
poet  experiences  inhis  own  breast. 

*This  short  treatise  and  a  metrical  paraphrase  of  the  prayer  of  Habak. 
kuk,  are  found  among  Herder's  manuscripts,  and  were  inserted  here  by 
the  first  editor,  J.  G.  Mueller.  J. 


84 

seems  to  be  designed  for  the  purpose,  that  in  it  this  history 
might  survive,  as  well  in  the  memorials  of  nature,  as  in  the 
traditions  of  the  people. 

If  a  poetical  aim  were  discoverable  in  the  narrative  of  Mo- 
ses as  in  that  of  Homer,  and  if  we  saw  in  it  events  combined 
and  adorned  for  the  accomplishment  of  this  aim,  while  at  the 
same  time,  it  was  incompatible  with  the  truth  of  nature  ;  then 
it  might  be  seen  distinctly  in  the  Arabian  desert,  as  well  as 
■on  the  plains  of  Troy,  where  fiction  begins  and  history  ends. 
The  fiction  would  show  itself  by  a  reference  to  the  purpose,  to 
which  it  was  directed. 

Now,  in  Moses,  nothing  of  this  sort  is  perceivable.  The 
description  of  the  passage  of  the  Red  Sea,  does  not  grow  out 
of  the  ode,  that  was  sung  for  its  celebration,  but  obviously  pre- 
cedes it,  as  a  perfectly  artless  geographical  description.  The 
giving  of  the  law  on  Mount  Sinai  is  told  in  a  style  of  simple 
narrative.  Whatever  is  sublime  and  terrifick  in  it  belongs  to 
the  subject,  not  to  the  language.  So  it  is  with  the  most  fear- 
ful as  well  as  the  agreeable  incidents  of  the  journey.  They 
fall  as  artlessly  into  the  general  train  of  events,  and  the  course 
of  the  narrative,  as  does  the  long  description  of  the  arrange- 
ments of  the  tabernacle,  of  the  laws,  the  sacred  rites  and  vest- 
ments, all  of  which  are  certainly  historical  monuments  of  that 
age. 

Why  then  should  we  give  credence  to  the  one  and  not  to 
the  other  ?  Why  must  we  insist  that  all  things  shall  proceed 
in  every  age,  as  they  do  in  our  own  ?  There  a  system  of  doc- 
trine and  legislation  was  to  be  established,  which  has  extended 
its  power  over  nations  and  centuries.  Could  Moses,  unaided 
with  all  his  Egyptian  wisdom,  or  even  with  the  added  wisdom 
of  his  Levites,  accomplish  this  ?  Could  he  do  it  against  the 
opposition  of  some  hundred  thousand  stiff-necked  and  rebell_ 
ious  men  ?  And  how  could  he  sustain  them  so  long  in  the  de. 
sert  ?  Let  him  who  has  any  doubts  here  give  *  i)lan  to  show 
how  it  might  be   done  ;   but  let  the  whole  h^  pi  j  :od  between 


S5 

Sinai  and  Paran,  and  suited  to  that  age  and  to  the  same  people. 
Yet  nobody  requires  us  on  the  authority  of  Moses  :  1.  to 
believe  fables,  of  which  the  history  knows  nothing,  and  which 
the  later  Rabbins  have  invented,  respecting  the  manna,  the 
cloudy  pillars,  the  angels  by  whose  ministration  the  law  was 
given,  &c.  either  from  childish  interpretations  or  for  moral 
purposes.     Rather, 

2.  Since  there  is  one  God,  the  Lord  of  nature,  and  of  these 
miraculous  phfenomena,  all  these  must  have  taken  place  and 
are  to  be  explained  through  the  instrumentality  of  natural 
causes.  Theophrastus,  Pliny  and  others  have  also  spoken  of 
the  manna,  as  this  far  more  ancient  description  does,  and  the 
account  is  perfectly  in  accordance  with  the  knowledge  and 
views  of  nature,  which  pertained  to  that  age.  The  atmospher- 
ick  phgenomena  of  the  country  among  the  mountains  of  Ara- 
bia are  alike  known.  Of  the  stifling  wind  Simoom,  the  aveng- 
ing messenger  of  the  Lord,  the  phaenomena  of  the  East  wind, 
in  which  all  objects  appear  magnified,  and  the  sandy  desert 
looks  like  a  sea  of  fire,  the  same  may  be  said.  It  is  a  fearfuJ 
solitude  of  nature,  formed  as  it  were,  for  producing  the  sub- 
lir.ie  impressions  of  fear  and  implicit  obedience. 

3.  But  so  far  as  discoveries  have  yet  been  made,  and  have 
come  within  my  own  knowledge,  no  miracle  of  Israelitish  his- 
tory can  be  fully  explained  on  these  principles.  There  are  no 
oak  forests  in  those  regions,  from  the  manna  of  which  so  great 
a  multitude  could  have  subsisted  in  its  wanderings,  and  the 
Israelites  had  as  much  sense  as  we  have  to  consider,  that  they 
had  not  known  in  Egypt  what  was  a  natural  thunder  storm. 

4.  Finally,  it  is  remarkable  that  the  place  of  all  these  mi- 
raculous events  lay  out  of  the  limits  of  Canaan ;  and  had, 
therefore,  no  influence  on  the  observance  of  the  law.  Sinai 
was  not  in  Canaan,  and  in  danger  from  some  supposed  sacred- 
ness  of  the  place  of  being  reverenced,  as  the  dwelling  place  of 
God.  They  saw  the  tempests  sweep  over,  and  on  them  the 
Lord  of  the  tempest ;   but  in  Canaan  he  rested  in  his  career 

8 


86 

upon  no  mountain  summit.  The  history  remained  what  it 
was,  ancient  history,  and  if  an  Elijah  sometimes  fled  thither 
to  console  and  strengthen  himself  by  the  fortunes  of  Moses, 
yet  the  place,  as  an  object  of  popular  superstition,  was  not  laid 
down  in  the  map  of  Moses.  It  was  never  sent  to  for  the  pur- 
pose of  obtaining  oracular  responses,  and  on  the  same  ground 
the  places  consecrated  in  the  history  of  the  Patriarchs,  Mamre, 
Luz,  Bethel,  could  never  become  places  of  idolatrous  worship. 
When  Bethel  from  political  causes  was  becoming  such,  the 
Prophet  changed  its  name  Bethel,  (house  of  God)  into  Beth- 
aven  (house  of  idolatry).  It  must,  however,  be  admitted  in  re- 
gard to  the  marvellous  and  supernatural  in  the  Hebrew  legis- 
lation, that  it  was  perverted  to  superstitious  uses,  which  for 
centuries  held  the  minds  of  the  people  in  fetters,  though  it  did 
not  differ  in  this  respect  from  other  religions. 

Note.     I  have  ventured  to  omit  here  the  metrical  paraphrase  of  the 
Prayer  of  Habaklvuk  mentioned  in  a  previous  note.     Tr. 


IV. 
INSTIUTIONS  OF  MOSES. 

Of  the  name  Jehovah ;  what  it  involved  ;  and  how  far  its  import  was  un- 
folded. The  90th  and  102d  Psalms.  Pure  and  uncorrupted  ideas  of 
God,  of  moral  truths,  and  of  practical  wisdom  m  the  poetry  of  the  He- 
brews.    Legislation  of  Moses. 

1.  The  national  freedom  and  equality  established  by  it.  National  as- 
eemblies  at  their  festivals.  Songs  which  they  sung  with  national 
pride  and  exultation. 

2.  Jehovah  was  enthroned  upon  the  laws  alone.  National  songs  respect- 
ing this  with  an  application  even  to  oppressors  and  unjust  judges. 
The  laws  were  compared  with  the  ordinances  of  God  in  nature.  An 
ode  to  this  effect. 

3.  Office  and  dignity  of  the  tribes  set  apart  to  his  service.  Of  the  light 
and  law  of  rectitude  upon  the  breast  of  the  high  priest.  Images 
drawn  from  the  attire  of  the  priests  in  Hebrew  poetry.  They  are 
symbols  of  a  flourishing  state.  Application  of  them  to  kings  and  to 
heavenly  ministers. 

4.  Origin  and  purpose  of  sacrifices.  Moral  use  of  tliem  in  poetry. 
Examples  in  several  Psalms. 

General  remarks  on  the  language  derived  from  the  laws  of  Moses  re- 
specting diseases  and  vices,  and  on  particular  parts  of  the  religious 
service  and  symbolical  observances.  The  institution  of  the  sabhath 
has  preserved  for  us  all  that  reraams  of  their  ancient  history  and  poet- 
ry. Images  drawn  from  it  of  a  perpetual  sabbath  and  the  year  ot 
jubilee.     The  Tabernacle  of  Moses  a  symbolical  representation. 

Jehovah  was  the  name  which  Moses  impressed  upon  his 
people  as  the  name  of  the  God  of  their  fathers.  It  expressed 
a  pure  and  suhlime  conception,*  which  imported  the  immove- 
ableness  and  truth  of  God,  his  eternity,  his  unchangeahleness 
and  his  eternal  worth  and  glory.     This  fundamental  concep- 

It  confessedly  involved  the  three  relations  of  time,  "I  was,  I  am,  I 
shall  be,"  or  as  God  himself  says,  "I  am  in  that  I  am." 


88 

tion  in  the  law  of  Moses  is  denominated  the  holiness  of  the 
Lord,*  an  expression,  for  which  I  know  no  synonym  in  the 
German  language.  Not  only  were  all  images  and  representa- 
tions of  God  drawn  from  the  works  of  creation  prohibited,  but 
this  sacred  name  was  the  occasion  for  unfolding  the  highest 
attributes  and  perfections  of  the  Godhead,  which  were  to  serve 
as  an  eternal  and  immutable  basis  for  the  reason  and  religion 
of  man.  It  is  not  intended  by  this  to  say,  that  Moses  himself 
unfolded  all  these  perfections.  To  him,  the  lawgiver  of  the 
Israelites,  God  must  appear  and  be  represented  more  especial- 
ly as  the  guardian  God  of  Israel,  and  on  this  conception  are 
grounded  many  forcible  and  striking  passages  of  his  admoni- 
tions and  of  his  songs.  But  what  he  as  a  lawgiver  could  not 
do,  was  done  afterwards  by  the  wise  men  and  poets  of  Israel. 
Was  Jehovah  the  one  only  God,  the  creator  of  the  world,  so 
was  he  also  the  God  of  all  nations,  and  of  all  generations  of 
men,  and  for  the  unfolding  of  this  rich  and  fruitful  gem  these 
needed  but  time,  unbiassed  thought,  and  the  calm  Spirit  of 
God.  It  is  not  here  the  question,  whether  other  nations  have 
also  unfolded  the  same  ideas.  For  why  need  we  be  envious, 
and  refuse  to  give  the  Persians,  Hindoos,  Celts  or  whomsoever 
it  may  be,  credit  each  in  their  proper  measure  for  the  degree, 
in  wliich  they  have  preserved  and  advanced  the  most  ancient 
religion  of  the  earth.  It  is  enough,  that  in  that  age,  and  \n 
that  part  of  the  world,  among  Egyptians,  Canaanites,  and  the 
uncultivated  tribes  of  Arabia,  Moses  was  alone  in  his  advance- 
ment. He  sought  out  the  religion  of  the  Patriarchs,  the  an- 
cestors of  his  race,  and  what  he  derived  from  Egypt  in  the 
outward  form  and  costume  of  his  institutions  and  laws  was 
not  permitted  to  obscure  the  pure  light  of  that  revelation^ 
which  was  given  hi/n  in  the  burning  bush  of  the  Arabian  des- 
ert. Thus  with  the  progress  of  time  were  formed  those  sub- 
lime ideas,  which  we  find  in  the  Psalms  and  Prophets. 

*The  holiness  of  the  Lord  is  his  highest  peculiarity,  in  which  he  ha? 
none  like  him, 


89 

To  illustrate  this  we  may  begin  with  the  ode,  which  is  as- 
cribed to  Moses  himself  as  its  author.  It  unfolds  the  name 
Jehovah,  that  is,  the  immutable  truth,  the  eternal  and  absolute 
immobility  and  constancy  of  the  creator  of  the  world, 

A  SONG  OF  MOSES,  THE  MAN  OF  GOD. 

The  90th  Psalm. 
O  Lord  !   Thou  alone  art  our  steadfastness  m 

From  generation  to  generation  !* 
Before  the  mountains  were  generated, 
Or  the  earth  and  the  world  upheaved  them, 
From  eternity  to  eternity  thou  art  God.  t 

Thou  lettest  man  return  to  the  dust, 
And  sayest,  return,  ye  generations  of  men. 
For  a  thousand  years  are  in  thy  sight 
But  as  yesterday  when  it  is  past, 
As  a  watch  of  the  night. 

Thou  lettest  them  pass  away. 
There  are  they  in  a  dead  sleep. 
In  the  morning  they  were  as  the  green  grass, 
In  the  morning  it  was  green  and  flourishing, 
In  the  evening  it  was  parched  and  dried  up. 

So  thou  didst  consume  us  by  thy  breath. 
The  blast  of  thine  anger  drives  us  away. 
Thou  placedst  our  iniqui  ies  belbre  thee, 
Our  secret  sins  came  to  light 
Before  thy  view. 

Therefore  have  our  days  passed  away, 
By  thy  sentence  upon  us ;  t 
We  waste  our  years  away. 
Like  an  idle  tale. 

The  days  of  our  life  are  seventy  years, 
And  if  in  its  strength  they  be  four  score  years, 

,  *How  sublime  an  idea !  We  are  but  in  appearance,  mere  fleeting 
shadows  upon  the  earth.  Only  in  God  is  our  steadfastness.  He  is 
our  true  being,  whom  Moses  so  often  calls  a  rock. 

tin  all  past  ages.  Thou,  Lord,  hast  been. 

tGen.  vi.  a  or  the  decree  of  God,  that  all  the  Israelitea  should  perish 
in  the  desert. 

8* 


90 

Yet  its  whole  extent  is  toil  and  pain, 
It  is  quickly  past,  and  we  are  gone. 

If  the  name  Jehovah  had  occasioned  the  productions  only 
of  the  sublime  exposition  in  Isaiah  from  the  40th  chapter  on- 
ward, we  should  have  abundant  cause  to  bless  the  memory 
and  the  religion  of  Moses. 

There  is  no  attribute,  no  perfection  of  God,  which  did  not 
fiSd  its  most  simple  and  powerful  expression  in  the  Psalms  and 
Prophets,  and  for  the  most  part  these  sublime  developments  of 
thought  are  drawn  from  the  name  Jehovah,  which  is  in  fact 
the  ground  of  all  natural  theology.  Never  can  I  read  with- 
out emotion  the  Psalm*  of  that  suppliant,  who  on  occount  of 
his  great  age,  could  not  hope  to  witness  the  fulfilment  of 
his  wishes  respecting  Jerusalem  and  his  people.  He  fails  and 
sinks  in  the  midst  of  his  way,  with  his  eye  directed  to  the  prom- 
ise, but  God  the  promiser  fails  not,  and  another  generation  will 
live  to  witness  its  accomplishment,  for  God  is  Jehovah. 

My  days  decline  as  a  shadow, 

And  I  am  withered  like  grass, 

But  thou,  O  Jehovah,  reignest  forever, 

Thy  name  endureth  from  age  to  age. 

Therefore  for  generations  to  come  it  is  written, 

A  nation  yet  unborn  shall  praise  the  Lord. 

He  will  look  down  from  his  holy  heights, 

From  heaven  will  Jehovah  look  upon  the  earth. 

And  hear  the  groaning  of  the  prisoners. 

And  deliver  those  that  are  condemned  to  death. 

Then  shall  they  praise  in  Zion  the  might  of  Jehovah, 

Then  shall  his  praise  be  sounded  in  Jerusalem ; 

When  the  people  shall  be  gathered  together, 

And  kmgdoms  for  the  service  of  Jehovah. 

My  strength  indeed  fails,  ere  I  attain  it, 

And  my  days  are  shortend. 

I  said  also  ;  my  God,  take   me  not  away 

In  the  midst  of  my  life. — 

Ps.  102. 


91 

Yet  thy  years  go  on  from  age  to  age, 

Thou  it  is,  who  of  old  hast  founded  the  world, 

The  heavens  also  are  the  work,  of  thy  hands. 

They  too  perish,  but  thouabidest, 

They  become  old  like  a  garment. 

As  a  garment  thou  layest  them  aside. 

And  new  heavens  are  brought  forth. 

But  thou  art  the  same, 

And  thy  years  have  no  end. 

The  children  of  thy  servants  also  shall  continue,      ^ 

And  their  generations  shall  flourish  before  thee. 

Thus  are  always  the  most  sublime  attributes  of  God  inti- 
mately associated  with  the  most  tender  sensibilities  of  human 
nature.  The  omniscience,  the  omnipresence,  the  infinite  wis- 
dom, the  particular  care  and  providence  of  God  are  represent- 
ed in  the  Psalms  and  Prophets  with  such  a  sense  of  reality  and 
inwardness,  that  one  cannot  escape  the  consciousness  of  being 
under  the  immediate  eye  of  God.  If  the  doctrines  of  the  pur- 
est Theism  were  to  be  expressed  in  the  strongest  terms,  the 
language  should  be  taken  from  the  Old  Testament. 

He  that  hath  made  the  eye,  shall  he  not  see  ? 
He  that  hath  planted  the  ear,  shall  he  not  hear  ? 
Consider  yet,  ye  brutish  among  the  people, 
Ye  senseless  fools,  when  will  ye  be  wise  ? 

Can  any  thing  more  to  the  purpose,  even  in  our  own  day, 
be  said  against  that  class  of  philosophers,  who  deny  the  evi- 
dences of  design  in  nature?  All,  which  they  ascribe  to  an  ab- 
stract and  lifeless  nature,  the  heathen  idolaters  referred  to 
their  false  Gods,  and  what  the  Prophets  urge  against  the  one 
holds  equally  against  the  other.  The  purer  philosophy  and 
theology  any  poetry  contains,  the  more  nearly,  not  only  in  its 
general  sentiments,  but  even  in  its  expressions,  will  it  approach 
to  the  poetry  of  the  Old  Testament. 

Nearly  the  same  thing  is  true  also  in  regard  the  doctrines  of 
morality,  only  we  must -not  treat  of  these  in  the  sense,  in 


92     . 

which  they  were  practised  py  the  people,  but  as  they  ought  to 
be  practised.  Neither  must  we  look  for  these  in  the  passages, 
in  which  they  are  limited  by  the  particular  aims  of  the  politi- 
cal lawgiver,  or  the  teacher  of  worldly  prudence,  but  where 
they  are  uttered  by  the  sage  and  the  poet.  In  his  positive  insti- 
tutions Moses  could  only  speak  in  terms  suited  to  his  age,  to  his 
people,  and  to  their  apprehension,  and  it  would  be  folly  to  de- 
mand o/  him  more  than  this.  Yet  the  law,  which  he  gave 
them,  was  too  spiritual  and  too  good  for  the  Israelites,  since 
they  had  neither  power  nor  inclination  to  observe  it.  But 
where  JNIoses  speaks  as  a  monitor  and  teacher  of  the  people, 
especially  in  his  last  appeal  to  them,  what  sublime  senti- 
ments does  he  introduce ! 

Understand,  O  Israel,  .     ' 

Jehovah,  thy  God,  is  one  Jehovah, 

And  thou  shalt  love  Jehovah  thy  Godi 

With  all  thy  heart. 

With  all  thy  soul. 

And  with  all  thy  strength ! 

— The  word,  that  I  command  thee  this  day, 

Is  not  a  dark  saying,  and  far  from  thee. 

It  is  not  in  heaven,  that  thou  shouldst  say. 

Who  shall  ascend  and  bring  it  down  for  us ; 

Nor  beyond  the  sea,  that  thou  shouldst  say, 

Who  shall  go  over  the  sea  for  us, 

And  bring  it  to  us,  and  cause  us  to  hear. 

That  we  may  understand  and  do  it. 

For  the  word  is  nigh  thee,  in  thy  mq^th,  and  heart, 

That  thou  niayest  do  it  !* 

David  in  his  personal  conduct  may  be  as  he  will ;  he  may 
even  in  many  of  his  Psalms  appear  selfish  and  ambitious  of 
fame,  cruel  and  misantiiropick,  yet  in  the  presence  of  Jehovah 
he  dares  not  boast  himself  of  any  other  than  praiseworthy  qual- 
ities, of  strict  integrity,  and  openness  of  heart.     All  those 

*  Deut.  vi.  4.     XXX.  IL 


93 

Psalms  of  his,  which  contain  general  instruction,  and  still 
more  those  of  Asaph  and  of  an  anonymous  author  are  full  of 
the  purest  doctrines  of  morality.  The  Proverbs  of  Solomon 
c<intain  much  of  the  court-morality  of  the  Orientals,  for  they 
teach  strictly  speaking  the  maxims  of  prudence  rather  than 
the  abstract  principles  of  morality.  Yet,  even  in  them,  there 
is  much  of  pure  gold,  and  they  lay  the  foundation  of  all  the 
maxims  of  life  in  the  fear  of  Jehovah.  The  Prophets  in  the 
fulness  and  clearness  of  their  teachings  go  far  before  m.ost  of 
the  Gnomick  poets  of  the  Greeks,  and  the  book  of  Sirach  is  a 
blooming  garden,  full  of  instruction  and  precept,  of  imagery 
also  and  of  parables  and  descriptive  representations.  In  short, 
it  may  be  said,  of  the  law  of  Moses,  in  the  language  of  this 
book,  "  Wisdom  has  flown  from  it  as  Pislion,  as  Tigris,  as  the 
Euphrates  and  the  Nile,  when  it  overflows  and  waters  the 
land." 

The  Legislation  of  Moses  had  for  its  purpose  the  formation 
of  a  free  people,  subject  to  none  but  the  taw  ;  and  that  no  one 
miirlit  deprive  them  of  their  liberty  God  v/as  himself  the  giver 
of  the  law,  its  guardian,  and  the  king  of  his  people.  He  dwelt 
in  the  midst  of  them  and  the  much  abused  word,  "  temple," 
properly  designated  a  house  for  the  book  of  the  law,  over 
whicli  God  was  himself  the  guardian.  The  whole  people  con- 
stituted a  priestly  kingdom ;  and  every  one  was  a  servant  of 
the  same  king  and  of  his  law.  "  Thou  shall  be  to  me  a  priest- 
ly kingdom,"  was  the  first  principle,  in  which  Moses  compre- 
hended the  character  of  his  legislation.  If  we  would  not  call 
this  a  theocracy,  we  may  denominate  it  a  nomocracy.  But  in 
reference  to  the  poetry,  that  grew  out  of  it,  and  in  accordance 
with  the  truth  of  those  ancient  times  and  their  history,  the 
term  theocracy,  is  far  more  expressive  and  beautiful.  All  po- 
etry, which  related  to  the  political  organization,  and  the  ser- 
vice of  God,  was  theocratic.  Let  us  consider  what  consti^ 
tuted  its  specific  character. 


94 

First ;  The  honours  of  the  tribes,  equality  of  national 
rights,  and  liberty.  No  provision  was  made  for  a  king  in  the 
legislation  of  Moses;  God  and  his  law  were  alone  king.  All 
the  tribes  were  one  people,  descendants  of  the  patriarchs,  from 
whom  they  had  received  as  an  inheritance  their  knowledge  of 
God,  and  with  it  the  rights  of  fraternal  relationship  and  even 
of  the  priesthood,  which,  according  to  Egyptian  notions,  were 
the  highest  in  rank.  To  this  purpose  was  introduced  the  rite 
of  circumcision,  a  distinction,  which  in  Egypt  was  confined  to 
the  priesthood,  and  was  here  (though  through  the  Romans 
and  Gentile  nations  it  has  become  a  reproach)  to  be  a  nation- 
al honour.  All  the  tribes  were  ranged  under  their  princes, 
and  every  family  under  its  head,  so  that  all  the  fraternal 
members  were  connected  together,  subject  to  the  tribunal, 
which  exercised  jurisdiction  over  all.  Three  times  in  the 
year,  at  the  great  national  festivals,  there  was  a  general  assem- 
bling of  the  people.  They  came  together  not  to  hear  sermons 
or  mass  for  seven  days,  but  to  rejoice  together  in  their  com- 
munity of  privileges,  and  to  feel  that,  as  the  people  of  God, 
they  were  one  people  All  their  three  great  festivals  were  na- 
tional, and  associated  with  liberty.  The  passover  was  a  me- 
morial of  the  day  which  made  them  a  free  people;  the  feast  of 
pentecost  of  the  law,  by  which  that  freedom  was  confirmed;  and 
the  feast  of  tabernacles,  of  its  enjoyment  in  their  first  simple 
dwellings  and  unrestrained  family  intercourse.  AU  the  festi- 
vals abounded  in  sacrificial  feasts,  in  musick,  songs  and  dan- 
ces. The  people  of  God  in  the  presence  of  their  invisible 
Lord,  and  before  the  tabernacle,  in  which  his  law  was  deposit- 
ed, could  not  but  be  a  rejoicing  people.  By  these  assembla- 
ges their  national  pride,  that  is,  their  delight  in  Jehovah,  the 
fraternal  relationship  of  the  several  tribes,  who  all  had  but  one 
Jehovah,  one  invisible  king,  one  law,  one  temple,  were  awa- 
kened and  cherished,  and  by  their  social  participation  of  the 
feast  and  song,  the  origin  of  the  nation,  the  history  and  me- 
morials of  their  patriarchs,  were  preserved,  and  remain(?d  al-, 


95 

ways  fresh  in  their  minds.  When  we  use  the  words,  sacred 
feast,  temple,  festivals.  Psalms,  we  either  form  no  clear  con- 
ception, or  at  least,  a  cold,  cheerless  and  lifeless  one,  because 
we  have  ourselves  no  national  festivals,  and  songs  of  publick 
rejoicing,  no  temple  associated  with  the  glory  of  our  fathers, 
no  law  for  the  universal  security  of  our  national  freedom. 
Hence,  the  Psalms,  which  are  filled  with  this  spirit,  are  so  of- 
ten contemplated  by  us  without  emotion  or  sympathy.  No 
people  can  have  a  national  poetry,  that  has  not  objects  of  gen- 
eral pride  and  gratulation,  in  which  all  have  a  community  of 
interest ;  much  less,  when  nourished  up  in  opposing  senti- 
ments and  ideas,  they  combine  contradictory  conceptions  with 
the  words  pertaining  to  Divine  worship  and  things  sacred,  can 
they  be  expected  to  sympathize  with  the  national  feelings  of 
others  in  a  remote  age  ?  Hence  the  sad  and  mystical  tone 
of  commentators  on  the  Psalms,  a  tone,  which,  if  we  forget 
the  word  Psalms  and  substitute  national  songs  in  its  stead,  is 
at  once  changed.  If  we  consider  the  spirit  of  social  union  and 
friendship,  that  animates  the  national  poetry  and  songs,  when 
all  ranks  of  free  people  come  together  mutually  to  excite  and 
congratulate  each  other,  in  prosperity,  in  joy  and  in  succes.s- 
ful  well-doing,  or  to  condole  with  each  other  respecting  na- 
tional misfortunes,  we  shall  find  in  most  of  the  Psalms  more 
beauty  and  interest. 

Some,  for  example,  are  obviously  songs  of  gratulation  and 
joy,  that  they  could  now  go  up  to  Jerusalem  to  rejoice  as  a 
nation. 

O  come,  let  us  sing  unto  Jehovah,* 
Make  a  joyful  noise  to  the  rock  of  our  salvation. 
Let  us  come  before  his  presence  with  thanksgiving. 
And  make  a  joyful  noise  with  Psalms. 

For  great  is  Jehovah  our  God, 
A  great  king  abo/e  all  gods. 
In  his  hand  are  the  deep  places  of  the  earth, 

*  Ps.  xcv. 


96 

The  heights  of  the  mountains  are  his  also- 
Hia  is  the  sea,  which  he  created, 
The  firm  land  his  hands  have  formed. 

Come  let  us  worship  and  bow  down, 
Let  us  kneel  before  Jehovah  our  maker. 
For  he  is  our  God,  and  we  the  people  of  his  land, 
The  flock,  which  he  feedelh  like  a  shepherd. 
To-day,  if  ye  will  hear  his  (the  shepherd's)  voice. 
Harden  not  your  hearts,  as  at  Meribah, 
At  Massa  in  the  desert. — 

The  application  of  an  historical  fact  in  the  last  lines,  as 
well  as  the  expression  •'  to-day,"  which  is  often  sadly  misinter- 
preted and  misapplied,  derive  their  animation  from  the  living 
voice,  by  which  a  nation  is  summoned  together,  and  the  festi- 
val proclaimed,  from  which  none  had  a  right  to  be  absent. 
Considered  in  reference  to  this,  every  word  is  full  of  opposite 
meaning.  The  same,  also,  may  be  said  of  the  100th  and  oth- 
er Psalms.  In  others  we  find  expressed  the  joy  of  those,  who 
at  such  national  assemblies  went  up  in  procession  to  the  tem- 
ple, and  here  and  there  a  reference  to  their  journey  thither.* 

How  beautiful  are  thy  tents,  Jehovah  Sabaoth, 

My  soul  longeth  and  fainteth  for  the  courts  of  Jehovah. 

My  heart  and  my  flesh  cry  out  for  the  living  God. 

As  the  bird,  that  hath  found  her  house. 

The  swallow  her  nest,  where  she  left  her  y9ung. 

So  look  I  upon  thy  altar,  Jehovah  Sabaoth, 

My  king  and  ray   God. 

Blessed  are  they,  that  abide  in  thy  house, 
They  sing  continually  thy  praise, 
Blessed  is  he  that  fixeth  his  heart  upon  thee. 
And  goeth  joyfully  to  thee  in  thy  ways.t 
They  go  through  the  thirsty  valley  of  Baca.  't 

*  Ps.  Ixxxiv. 

t  Obviously  the  publick  roads  to  Jerusalem,  which  at  that  time  would 
be  full  of  travellers.  "  The  trodden  ways  are  in  their  hearts,  means, 
accordmg  to  a  well  known  idiom,  they  delight  in  them,  go  in  them  gladly. 


97 

And  find  it  abounding  in  water.* 
Blessed  also  is  he,  tliat  guideth  them.t 
They  go  with  ever  increasing  strength, i 
Til!  they  behold  in  Zion  the  God  of  Gods, 

Jehovah,  God  of  Sabaoth! 
Hear  my  prayer  ! 
Give  ear,  O  God  of  Jacob  ! 
Behold,  O  God  our  shield, 
And  look  upon  the  face  of  thine  anointed. 

A  d  y  in  thy  courts 
Is  better  than  a  thousand. 

I  would  rather  stand  at  the  threshold  of  my  God, 
Than  dwell  in  the  tents  ol  the  prodigal. || 

Fur  Jehovah  God  is  our  sun  and  shield, 
Jehovah  assures  to  us  grace  and  glory,  , 

No  good  will  he  wit.^hold  from  the  upright. 
Blessed,  O  Jehovah  Sabaoth  1 
Is  the  man,  that  trusteth  in  thee.§ 

The  first  sadly  misinterpreted  part  of  this  Psalm  cannot  bo 
better  illustrated  (absit  invidia  dicto  !)  than  by  the  example  of 
those,  who  make  pilgrimages  to  Mecca.  As  with  them  the 
inward  emotion  and  interest  increase,  the  nearer,  in  passing 
through  the  desert,  they  approach  to  the  sacred  spot,  as  they 
fall  into  an  ecstacy,  when  they  behold  the  glittering  towers  of 

*  I  adopt  the  reading,  here  which  means  to  drink,  and  thus  from  the 
antithesis  between  this  and  Baca  the  sense  becomes  more  beautiful 
and  natural.  They  forget  their  thirst,  and  are  animated  by  their  approach 
to  Jerusalem,  for  they  see  the  sanctuary,  the  end  of  their  journey.  That 
they  are  still  journeying,  appears  from  the  8th  verse  which  follows. 

tThis  is  plainly  the  Caravanbaschi  orGhaHr,  as  the  Pilgrims  to  Mec- 
ca denominate  him. 

X  Though  weary  and  fainting  in  the  dry  valleys  about  Jerusalem. 

II  The  word  here  has  an  extensive  sense  including  that  of  enemy; 
yillain,  oppressor,  robber,  and  prodigal. 

§  That  is,  who  is  faithful  and  true,  as  our  law  books  say.     This  word 
embraces  in  the  Psalms  the  duties  of  a  subject  towards  God,  as  the  pre- 
Tious  verses  celebrate  the  benefits  conferred  by  God  as  a  protector. 
9 


98 

the  Caaba,  so  here  the  marchi  to  Jerusalem  through  the 
parched  valleys  is  pursued  with  longing  desire,  and  still  in- 
creasing vigour  and  delight.  These  burning  vales  become  to 
them,  as  it  were,  living  fountains  of  water,  for  in  Baca  they 
already  see  the  countenance  of  Jehovah. — The  second  part  of 
the  Psalm,  also,  is  word  for  word,  from  the  actual  circumstan- 
ces of  the  national  worship  at  Jerusalem.  There  are  here  no 
far-fetched  and  mystical  images.  As  here,  in  the  time  of  Da- 
vid, prayer  is  offered  for  the  king,  so  in  other  Psalms  prosperi- 
ty for  the  whole  land  is  intreated,  especially  in  the  language 
adapted  to  the  national  assemblies. 

I  am  glad,  when  they  say  to  me,* 
Let  us  go  into  the  house  of  Jehovah. 
My  feet  stand  within  thy  gates, 

0  Jerusalem  ! 

Jerusalem  is  built  a  compact  city, 
House  joins  to  house  within  it.f 

Thither  the  tribes  go  up,  the  tribes  of  Jehovah, 
To  the  memorial  feast  for  Israel, 
To  praise  the  majesty  of  Jehovah. 

There  stand  the  thrones  of  judgment, 
The  thrones,  which  the  king  hath  established 
Pray  for  the  peace  of  Jerusalem, 
They  shall  prosper  that  love  thee. 
Peace  be  within  tiiy  walls, 
And  tranquility  within  thy  palaces. 
For  my  brethren  and  companions'  sakes 

1  will  say,  peace  be  within  thee, 
Because  of  the  temple  of  our  God, 
I  will  seek  thy  good. 

The  young  inhabitant  of  the  country,  who  had  once  seen 
Jerusalem  and  would  gladly  see  it  again,   could  not  speak  of 

*  Ps.  cxxii. 
t  As  a  countryman  in  going  to  the  city  among  us  would  aaj, 
Urbem,  quam  dicunt  Romam,  Meliboea,  putavi 
Stultus  ego  huic  nosirse  similem,  &c. 


99 

it  with  more  simplicity  of  fseling,  than  this  song  exhibits.  Oth- 
er Psalms  express  the  wi;~h  for  prosperity  in  general,  others 
celebrate  the  intercourse  of  families  and  tribes,  and  still  otherB 
praise  the  dignity  of  tho  priests,  and  the  pomp  of  the  reli- 
gious ceremoniel.  In  ea!  unitous  times  their  songs  have  a 
tone  of  mourning  and  lamentation,  in  prosperous  times  of 
joyousness ;  and  these  national  festivals  in  a  word  have  pro- 
duced a  portion  of  the  Psilms,  in  which  a  true  pLii)lick  spirit 
prevails.  All  which  commence  with  "  the  Lord  is  king,"  are 
of  this  kind  ;  most,  also,  of  the  thanksgiving  and  halelujah 
Psalms,  some  of  the  family  of  Korah,  some  of  Asaph,  and  the 
most  touching  Psalm  of  Divid,  "As  the  hart  panteth  !"  ex- 
presses a  longing  after  the  temple  of  God,  and  was  obviously 
adapted  for  such  a  national  festival.  It  is  the  main  point  of 
the  Psalm,  that  he  cannot  even  now  participate 

In  thj  voice  of  song  and  gratulation, 

In  the  crowd  of  those,  who  dance  at  the  temple  of  God. 

Aloses  organized  these  national   assemblies,   and   is  therefore, 
also,  the  father  of  these  lyrick  effusions. 

Second.  The  God  of  Israel  was  without  a  sensuous  repre- 
sentation. In  the  most  sacred  place  of  his  tabernacle  was 
laid  the  book  of  the  law,  in  an  ark,  and  the  Cherubim,  as  the 
symbols  of  the  marvellous  and  the  sacred,  stood  upon  it.  The 
space  between  them  was  regarded  as  the  dwelling  place  of  Je- 
hovah, and  thus  he*  is  often  called,  "  Jehovah  who  dwelleth 
between  the  Cherubim."  God,  moreover,  had  no  throne  in 
the  temple.  The  book  of  the  law  was  his  throne.  He  was 
its  guardian  and  executor,  and  shielded  it  with  the  force  of 
his  authority. — The  purpose  aimed  at,  was  of  the  noblest  kind, 
and  was  nothing  less,  than  to  make  the  national  system  of 
worship  one  with  the  political  constitution,  and  consecrate  the 
law  itself,  as  a  league,  a  compact,  a  treaty  of  God  with  the  na- 
tion. According  to  the  spirit  of  the  system,  again,  idolatrous 
images  and  sensuous  representations  of  God  could  no  more  ex- 


100 

ist  among  the  creations  of  their  poets,  than  they  could  be  suf- 
fered in  the  temple  and  sanctioned  by  the  law.  But  poetry 
was  on  this  account  the  more  free  to  celebrate  the  praises  of 
God,  as  the  God  of  the  nation  ;  and  the  giver  of  its  laws  ;  and 
this  it  has  in  fact  done.  Many  of  the  national  songs  cele- 
brate the  king,  who  dwelleth  in  darkness  (so  it  was  in  the  most 
holy  place)  but  who  hath  established  his  throne  in  righteous- 
ness and  judgment.  They  exhort  all  the  magistrates  of  the 
land  to  administer  justice  in  the  name  of  God  ;  for  only  through 
the  medium  of  his  laws  is  God  present,  and  efficiently  work- 
ing among  his  people.* 

Jehovah  reigns  !  the  nations  tremble  before  liim  I 
He  is  throned  upon  the  Cherubim,  the  world  is  moved! 
Tlie  great  Jehovah  is  in  Zion, 
The  lofty  one  above  all  the  nations. 

The  king  hath  strength,  who  loveth  judgment, 
Thou  hast  established  ordinances. 
And  maintained  law  and  equity  in  Jacob. 
Exalt  Jehovah  our  God, 
And  bow  down  at  his  footstool. 
Before  his  sanctuary. 

Moses  and  Aaron  among  his  priests. 
And  Samuel  among  them,  that  invoke  his  name.t 
They  called  upon  Jehovah, 
And  he  answered  them  ; 
He  spake  to  them  from  the  clouds, 
And  they  observed  his  words, 
The  laws  and  ordinances,  which  he  gat^e.t 
Jehovah  our  God,  thou  heardest  them, 

*  Ps.  xcix. 

+  Who  was  not  a  priest.  The  distinction  is  here  made,  obviously,  aa 
it  was  presented  to  the  senses  in  the  service  of  the  temple  ;  priests  and 
laymen,  servants  and  worshippers. 

tThis  languase  relates  to  the  pure  national  laws,  and  the  instutions  of 
fJie  land  ;  to  utter  feel'ngs  of  triumph  respecting  tl^ese  is  the  spirit  an4 
scope  of  the  ode, 


101 

Thou  didst  favour  them,  and  vindicate  their  work.* 

Exalt  ye  Jehovah,  our  God, 
C^st  yourselves  down  before  the  holy  mount, 
Where  our  God,  the  lofty  one,  is  enthroned. 

How  spiritless  is  all  this,  when  severed  from  its  original  con- 
aexions  and  relations  !  Bat  how  apposite,  when  these  praises 
are  considered  as  the  jubilant  expressions  of  a  free  people,  to 
be  ruled  only  by  the  fixed  and  determinate  laws  of  God. 

God  stands  in  the  congregation  of  his  people,t 

He  judgeth  among  the  gods  of  the  earth. 

How  long  will  ye  judge  unjustly  ? 

And  respect  the  person  of  the  oppressor  ? 

Do  justice  to  the  poor  and  the  orphan, 

Give  their  right  to  the  oppressed  and  needy. 

Deliver  them  out  of  the  hand  of  the  wicked  . 

They  know  not,  neither  do  they  understand. 
They  go  on  in  their  blindness. 
Therefore  the  foundations  of  our  land  tremble, 

I  have  said,  ye  are  Gods, 
All  of  you  sons  of  the  highest, 
But  like  feeble  men  must  ye  die, 
And  together  as  one  go  down  to  the  ground. t 
Lift  up  thyself,  O  God,  and  judge  the  land, 
For  all  the  tribes  are  thine  inheritance. 

Thus  did  poetry  with  patriotic  spirit  dare  to  reprove  tyrants. 

*  Thou  didst  stand  by  them,  guard  their  institutions,  aid  them  against 
their  enemies,  &c. 

t  Ps.  Ixxxii.  God  sat  in  judgment  in  the  middle  of  the  land,  in  the  mosj 
holy  place,  where  in  doubtful  cases  the  highest  judge  consulted  him.  He 
sat  also  in  all  the  tribunals  of  the  country,  which  were  held  only  in  his 
name.  God  alone  was  king  and  judge;  and,  evea  when  there  were  kings 
in  Israel,  they  could  and  must  be  regarded  only  as  vicegerents  of  God, 
subject  to  the  constitution  of  the  country  as  their  law. 

I  The  7th  verse  is  placed  in  antithesis  with  the  6th  in  both  its  mem- 
bers. If  they  are  so  placed  in  contrast,  Gods  and  men,  all  and  one,  th» 
obscurity  disappears. 

*9 


102 

and  present  in  the  midst  of  them  that  king,  in  whose  name 
alone  they  were  the  judges  and  princes  of  his  people.  The 
poet  had  only  to  recal  to  their  minds  the  positive  constitution 
of  their  country,  and  the  94th  Psalm  exhibits  the  same  subject 
with  still  greater  ardour.  All  those  pieces,  which  celebrate 
God  as  king,  (political  songs  celebrating  the  fundamental  prin- 
ciples of  the  government),  are  so  confident  in  regard  to  this, 
that  they  call  on  sea  and  land,  nations  and  people,  to  confess, 
that  the  God  of  whom  they  sing,  is  alone  an  upright  and  just 
king  ;  that  Judah  alone  has  a  form  of  government  eternal  like 
God,  strong  and  impregnable  like  nature,  for  both  are  the  work 
of  one  and  the  same  God.  It  is  the  method  of  many  Psalms 
to  place  side  by  side,  the  wonders  of  God  in  nature,  and  his 
ordinances  among  them,  which  they  regard  as  alike  marvel- 
lous. Very  probably,  the  choirs  alternated  with  each  other  in 
these  enumerations,  and,  by  combining  together  as  one,  the 
great  and  the  small,  they  give  to  the  movement  of  the  whole 
dignity  and  stateliness. 

1.  2.  Praise  ye  Jehovah,  * 

1.  For  it  is  good  to  sing  praises  to  our  God, 

2.  For  pleasant  and  comely  is  the  song  of  praise. 

1,  Jehovah  buildeth  up  Jerusalem, t 
And  assembleth  ihe  outcasts  of  Israel. 
He  healeth  the  broken  in  heart. 

And  bindeth  up  their  wounds. 

2.  He  reckoneth  the  number  of  the  Stars, 
And  calleth  them  by  their  names. 
Great  is  our  Lord,  and  of  great  power, 
His  understanding  is  infinite. 

1.  Jehovah  raiseth  up  the  oppressed, 

2.  And  boweth  t iie  oppressor  to  the  dust. 
1.  Sing  to  Jehovah  in  alternate  choirs, 

*Ps.  cxlvii. 
tl  do  not  mean  to  decide   by  the   division  of  this  psalm,  that  the  two 
numbers  of  the  parallelism  were    sung  by  two  different  choirs.     By  the 
numbers  I  have  only  indicated  the  general  economy  of  the  piece. 


103 

2.  Play  to  him  upon  the  harp, 

1.  He  covereth  the  heaven  with  clouds, 
He  prepareth  rain  for  the  earth, 
He  maketh  grass  to  grow  upon  the  mountain!^ 
He  givelh  to  the  beasts  their  food, 
To  the  young  ravens,  when  they  cry. 

3.  His  delight  is  not  in  the  strength  of  the  horse^ 
Nor  his  glory  in  hitn  that  runneth  swiftly. 
Jehovah  loveth  ihem  that  fear  him, 

And  that  trust  in  his  goodness. 
1.2.      Praise  Jehovah,  O  Jerusalem  ! 
Praise  thy  God,  O  Zion  ! 
For  he  strengtheneth  the  bars  of  thy  gates, 
He  blesseth  thy  children  within  thee. 
He  giveth  thee  peace  in  thy  borders. 
And  filleth  thee  with  the  finest  of  the  wheat. 

1.  He  giveth  his  commandment  to  the  earth, 
His  word  runneth  very  swiftly. 

He  giveth  snow  like  wool, 
He  scattereth  hoar-frost  like  ashes, 
He  casteth  down  ice  in  masses, 
Wiio  can  stand  before  his  cold  ? 

2.  He  uttereih  his  word,  and  they  are  melted, 

He  causeth  the  wind  to  blow,  and  the  waters  flow. 
1.2.     He  showeth  his  word  unto  Jacob, 

His  statutes  and  judgments  unto  Israel. 
He  hath  done  so  to  no  other  nation. 
And  they  know  not  his  ordinances. 
Praise  ye  Jehovah. 

Far  as  I  am  from  introducing  the  artifices  of  dramatic  repre- 
sentation into  the  psalms,  it  yet  appears  tome,  that  the  alterna- 
tion of  parts  is  here  pretty  evident,  though  they  may  be  other- 
wise divided.  The  bold  combination  of  the  wonders  of  na- 
ture with  those  of  the  state  institutions  is  the  soul  of  the  whole. 

Third.  Jehovah,  who  reigned  only  by  means  of  laws,  had 
servants,  who  in  every  good  regulation  were  to  be  the  soul  of 
his  kingdom;  interpreters  and  guardians  of  the  constitution, 
and  even  its  supreme  executive  ;  for  they  were  the  highest  tri- 


104 

bunal  in  the  land.  They  were  moreover  the  regulators  of  the 
calendar,  had  charge  of  weights  and  measures  in  trade,  were 
Judges  respecting  contagious  diseases,  and  physicians.  They 
executed  contracts  of  property,  arranged  the  festivals,  accord- 
ing to  which  every  thing  else  was  regulated,  summoned  the 
people  to  the  national  assemblies,  and  marched  with  the 
sanctuary  of  the  nation  in  war,  to  inspire  the  army  with  cour- 
age by  their  songs,  trumpets  and  the  presence  of  their  God. 
The  first  servant  of  God,  the  high  priest,  was  the  first  servant 
of  righteousness. 

His  breast  plate  was  called  the  breast  plate  of  judgment, 
as  among  the  Egyptians  the  presiding  priest  and  judge  carried 
before  him  the  symbol  of  justice.  The  high  priest  however 
bore  no  symbol  ;  but  the  names  of  the  twelve  tribes  of  his 
brethren,  engraven  upon  precious  stones,  must  rest  upon  his 
heart,  and  with  them  light  and  right,*  that  is,  the  most  perfect 

*That  Urim  and  Thummim  signifies  the  fullest,  truest  light,  does  not 
admit  of  a  doubt,  and  as  little  can  it  be  doubted,  that  the  expression  - 
"Thou  shall  make  (set,  give)  the  breastplate  of  judgment  for  a  Urim 
and  Thummim"  means  in  the  Hebrew,  "Thou  shall  make  it  the  mark 
and  insignia  of  the  highest  and  truest  judicial  decision,  in  which  no  eva- 
sion, no  doubt,  can  any  longer  avail."  I  do  not  attempt  to  decide  how 
the  oracle  of  God  in  the  sanctuary  answered  the  high  priest,  whether 
as  it  did  Moses,  by  an  audible  voice,  or  by  an  inward  guiding  of  his 
thoughts,  such  that  when  he  entered  with  his  question  into  this  sacred 
place,  he  felt  himself  seized  by  a  Divine  influence,  and  inspired  with  Di- 
vine truth.  It  is  enough  that  the  high  priest  answered  in  the  name  of 
God ;  and  to  enquire  of  God  by  Urim  and  Thummim,  means  simply  to 
enquire  of  the  person,  who  bore  the  Urim  and  Thummim,  and  who, 
as  the  bearer  of  this,  was  qualified  to  answer,  that  is,  legitime  modo, 
through  the  presiding  judge.  See  Num.  xxvii.  21,  His  answer  too 
was  confided  in  as  an  oracular  decision,  and  we  find  at  a  later  period  the 
expression,  even  respecting  human  counsels,  "v.'hen  one  enquired  of  him, 
it  was  as  if  he  enquired  of  God."  In  short  the  Urim  and  Thummim  was 
wisdom  and  truth,  as  of  a  Divine  oracle,  the  clearest  and  most  infallible 
decision.  This  Moses  was  to  make  the  breast  plate  of  judgment,  that 
is,  ordain  this  splendid  attire,  consecrate  it,  and  adapt  its  form  t,©  this 
purpose.     The  case  was  the  same  with  this,  as   with  the  attire  of  the 


105 

light,  and  the  most  unreserved  expression  of  it,  abide  in  his 
breast. 

In  the  poetry  of  the  Hebrews,  the  figurative  images  used  to 
express  the  highest  dignity  were  drawn  from  the  attire  of  the 
priest,  and  especially  of  the  high  priest,  because  he  was  the 
first  of  the  nation  in  rank,  and  of  princely  dignity  by  his  con- 
secration to  God.  Hence  the  costly  magnificence  of  the  age 
and  country  stood  connected  with  him.  The  priests  were 
clothed  with  righteousness  and  salvation,*  that  is,  as  they 
were  judges  and  sacred  persons,  guardians  and  administrators 
of  the  institutions  of  the  country,  on  which  the  happiness  of 
the  nation  depended,  so  their  official  attire  was  a  symbol  of 
both  justice,  the  general  order  of  society,  and  of  the  well  be- 
ing of  the  nation  and  Jehovah's  delight  in  it.  From  this  idea 
originated  the  figurative  expressions  in  Moses,  the  Prophets, 
and  Psalms,  which  to  us  appear  so  strange,  and  to  scoffers 
were  ridiculous,  because  we  neither  possess  nor  feel  any  sym- 
pathy with  such  sacred  symbols,  as  were  there  an  object  of  the 
highest  reverence  to  a  whole  people.  Our  priests  are  clothed 
rather  with  contempt,  and  their  attire  is  the  sackcloth  of  pov- 
erty. The  term  "  established  religion"  is  in  many  countries 
so  much  a  term  of  reproach  and  contempt,  that  when,  in  conn 

head  of  the  high  priest,  and  the  inscription  upon  his  forehead  "holiness 
to  the  Lord."  This  indicated  his  regal  dignity,  as  standing  in  the  place 
of  God,  that  his  office  and  duty,  as  the  presiding  judge,  to  bear  the 
whole  people  upon  his  heart,  to  bring  them  in  remembrance  before  God, 
and  to  be,  as  it  were,  a  mediator  between  God  and  his  people  This  he 
was  by  virtue  of  his  office,  by  enquiring  of  God  in  doubtful  cases,  and  by 
deciding  according  to  the  voice  of  God  in  his  name.  So  long  as  Moses 
lived,  he  enquired  of  Jehovah.  When  he  was  no  more,  who  should  enquire 
of  him  but  the  highest  judge,  He  did  so  by  right  of  office,  and  there- 
fore dared  never  appear  before  Jehovah  without  his  breast  plate  of  judg- 
ment. More  than  this  the  Urirn  and  Thummim  certainly  was  not ;  nor 
could  it  be  two  dice,  since  answers  were  given  more  difficult  and  ciri 
cumstantial,  than  it  was  possible  for  dice  to  give. 

*Ps,  cxxxii.  9.  16, 


106 

nexion  with  entirely  different  establishments  and  times,  we 
read  the  word  "priests,"  even  the  noblest  imagery  becomes 
debased  and  belittled.  There  the  ruin  of  the  country  could 
not  be  more  affectingly  and  vividly  represented  to  the  people, 
than  by  saying,  "The  sanctuary  is  profaned,  the  crown  of 
the  Divine  majesty  is  fallen  from  the  head  of  the  high  priest, 
the  priests  go  in  sackcloth  and  mourn."  Their  defilement 
was  the  defilement  of  the  nation  ;  their  adorning  the  emblena 
of  general  order  and  happiness. 

I  exceedingly  rejoice  in  Jehovah, 

My  henrl  is  joyful  in  my  God, 

He  clothes  me  in  garments  of  salvation, 

He  covereth  me  with  a  princely  robe. 

As  a  bridegroom  I  stand  in  priestly  attire. 

As  a  bride  in  her  bridal  adorning  ; 

For  as  the  earth  bringeth  forth  her  bud, 

And  as  the  garden  causeth  its  seed  to  grow, 

So  Jehovah  causeth  righteousness  to  spring  up, 

And  glory  before  all  the  nations.* 

Such  among  this  people  were  the  images  of  the  sanctuary. 
Unity  among  brethren  and  in  families  could  not  be  more  beau- 
tifully set  forth,  than  by  the  odour  of  the  precious  ointment, 
that  was  poured  upon  the  head  of  the  high  priest.t  As  the 
most  precious  odour  offered  to   Jehovah   diffused   around  an 

•Simon,  the  son  of  Onias,  the  high  priest. 
How  was  he  honoured  before  the  whole  people  ! 
When  he  came  forth  out  of  the  Sanctuary, 
As  the  Morning  star  coming  out  of  a  cloud, 
As  the  full  moon,  as  the'clear  sun 
Shineth  upon  t'le  temple  of  the  Most  High. 
As  the  rainbow  painted  the  bright  cloud, 
As  the  rose  in  the  spring  of  the  year,  ^ 

As  lilies  by  the  rivers  of  water. 
Bee  U»e  whole  passage  Ecclesiasticus.  chap,  50. 

fPs.  cxxxiii.  . 


107 

agreeable  sensation,  which  nothing  else  gave^  so  unity  among 
brethren  spread  a  delight  and  flagrancy,  in  the  highest  sense 
pleasing  both  to  God  and  man.  Princes  and  priests  were 
from  the  earliest  times  associated  under  the  conceptions  that 
both  stood  in  the  place  of  God,  and  in  this  language,  accord- 
ing to  the  origin  of  the  word,  they  were,  as  servants  who 
might  approach  the  Divinity,  synonymous.  In  the  family  go- 
vernment of  the  primitive  world  the  father  was  the  prince  and 
priest  of  his  family;  Melchisedeck,  king  of  righteousness, 
and  priest  of  the  most  high  God.  The  Psilni,  which  depicts 
the  regal  dignity  in  the  highest  colours,  which  places  the  king 
by  the  side  of  Jehovah,  and  enthrones  him  at  his  right  hand, 
exalts  him  to  this  dignity  only  by  associating  him  with  the 
conception  of  the  priesthood.* 

Jehovah  hath  sworn  and  will  not  repent, 

Thou  art  a  priest  forever. 

I  make  thee  in  rank  a  Melchisedeck. 

In  the  later  periods  of  Hebrew  poetry  priests  and  angels 
were  associated. t  Since  the  priests  were  messengers  of  Je- 
hovah, thnt  is,  administrators  of  his  laws,  since  they  had  the 
privilege  of  approaching  to  the  throne  of  God, and  serving  him 
in  his  temple,  as  soon  as  the  heavens  came  to  be  represented 
as  the  tent  and  temple  of  God,  the  representation  of  priests 
serving  him  there  also  was  a  natural  consequence.  Even  in 
Isaiah  the  Seraphim  are  princes  and  priests,  that  is  servants 
of  a  king  enthroned  in  his  temple. |  In  the  vision  of  Eze- 
chiel  the  angel,  who  marks  the  innocent  thit  they  may  be 
epared,  is  a  priest;  ||  as  also  the  sublime  form  in  Daniel,  who 
interprets  the  vision. >§  At  this  period  all  the  images  of  puri- 
ty, of  dignity,  and  magnificence  from  those  ancient  times 
were  spiritualized,  and  referred  to  these  heavenly  powers;  and 
in  this  form  also  appear  the  angels  of  the   New  Testament. 

*P8.  ex.     i  Mai.  ii  7,  iiu  1.     I  laa.  Ti.  3.     ||  Ezech.  ix.  3.     §  Dau.  x.5. 


108 

In  the  Revelation  of  John  angels  and  heavenly  priests,  are 
one  and  the  same.  In  this  and  in  the  Epistle  to  the  Hebrews 
Christ,  when  his  highest  regal  dignity  is  to  be  exhibited,  is 
represented  as  a  high  priest. 

Fourth.  Before  the  princes  of  the  East  no  one  could  ven- 
ture to  appear  without  presents ;  this  custom  Moses  availed 
himself  of  to  introduce  into  his  system  the  use  of  the  ancient 
patriarchal  offerings,  and  to  allure  the  senses  and  affections  of 
the  people  more  entirely  from  Egyptian  customs,  and  to  attain 
also  other  ends,  that  will  be  mentioned  hereafter.  Among 
the  Egyptians  living  beasts  were  offered  only  to  the  infernal 
God,  Typhon,  and  for  this  purpose  those  were  selected,  which 
were  noxious,  hateful,  and  of  evil  omen ;  while  to  the  good 
spirits  were  offered  inanimate,  and  for  the  most  part  odorifer- 
ous gifts.  As  Moses,  the  most  zealous  enemy  of  slavery, 
made  inalienable  freedom  the  fundamental  law  of  his  nation, 
so  he  consecrated  the  whole  nation,  especially  the  firstborn, 
who  had  been  spared  in  the  last  Egyptian  plague,  as  the  pro- 
perty of  Jehovah.  Here  God  remitted  his  right;  he  gave  to 
the  father  his  son,  and  received  instead  of  him  a  beast  for  an 
offering;  but  of  necessity  a  clean  beast,  because  nothing  un- 
clean could  approach  a  holy  God,  much  less  be  presented  to 
him  as  an  offering.  So  also  with  the  fruits  of  the  land,  which 
belonged  to  God,  and  of  which  he  reserved  to  himself  the 
first  fruits,  as  a  thankoffering,  and  an  acknowledgment  of  the 
tenure,  by  which  the  land  was  held.  The  first  fruits  and  the 
whole  offerings  were  the  first  proper  sacrifices  of  duty  and  of 
righteousness,  as  expressed  in  the  language  of  the  Psalm. 

Do  good  according  to  thy  good  pleasure  unto  Zion, 
Build  thou  the  walls  of  Jerusalem. 
Then  shall  sacrifices  of  duty  please  thee, 
The  oflerings,  which  go  up  with  incense, 
The  young  bullocks  upon  thine  altar. 

The  sin  and  trespass  offerings  had  a  purpose  eqyally  good ; 


109 

they  brought  out  secret  sins,  which  the  law  could  not  punish, 
and  even  sins  of  omission,  before  Jehovah,  that  is,  before  his 
judges,  and  were  thus  better  than  auricular  confessions,  police 
officers,  and  cruel  secret  tribunals.  Here  they  came  with 
frankness  before  God,  with  the  sin  offering  in  their  hands, 
took  upon  themselves  the  punishment,  which  the  law  pre- 
scribed, and  dared  not  wait  for  it  from  the  arbitrement  of  the 
priest.  Even  the  inconvenience  of  this  offering,  which  could 
be  made  only  before  the  sanctuary,  made  some  degree  of  fore- 
sight necessary.  But  the  best  application,  which  poetry  made 
of  these  offerings,  was  of  a  spiritual  kind. 

Have  compassion  on  me  according  to  thy  mercy,* 

In  thy  great  mercy  blot  out  my  transgressions. 

For  lo  !  I  am  a  sinful  man. 

And  sinful  the  mother,  wliich  bore  me. 

But  thou  lovest  inward  truth  alone  ;  t 

And  shewest  me  the  hidden  sense  of  thy  law. 

As  a  priest  must  thou  cleanse  me,  I 

And  then  shall  I  be  clean. 

If  thou  wash  me,  I  shall  be  white  like  snow. 

Look  not  upon  my  misdoings, 

Blot  out  all  my  transgressions, 

Create  in  me  a  clean  heart,  O  God, 

Renew  a  right  spirit  within  me. 

So  will  I  teach  transgressors  thy  way, 

And  sinners  shall  turn  unto  thee. 

Deliver  me  from  blood-guiltiness,  O  God; 

So  will  I  sing  aloud  of  thy  righteousness. 

Thou  desirest  not  sacrifice,  else  would  I  give  it ; 

Thou  delightest  not  in  burnt-offerings.  || 

The  sacrifices  of  God  are  a  contrite  spirit, 

*Ps.  li. 
t  "The  outward  offering  is  not  thy  aim.     It  has  a  spiritual  meaning, 
which  the  people  know  not,  and  which  thou  has  taught  me." 

t  This  is  the  hidden  import  of  sacrifices  according  to  David's  imder- 
standing.  God  must  purify  men,  and  the  purification  of  the  priest  could 
be  only  an  emblem  of  this.     ' 

y  For  murder  and  adultery  no  exniatory  offering  could  be  mad«. 
10 


110 

An  humble  and  broken  heart, 
Thou  dost  not  despise. 

And  in  another  prayer,  where  he  renders  thanks  for  bene- 
fits. 

Many  things,  O  Jehovah,  hast  thou  done  for  us,* 
And  thy  wonderful  thoughts  are  without  number. 
Yet  will  I  declare,  and  speak  of  them, 
Though  they  cannot  be  numbered. 

Sacrifice,  and  offering  thou  didst  not  desire. 
Thou  saidst  to  me  secretly  in  mine  ear,+ 
Burnt-offering  and  sin-offering  thou  wouldst  not. 

Then  Said  I,  lo  !  I  come  freely,! 
Yea  it  is  written  for  me  in  the  law, 
I  delight  to  do  thy  will,  O  my  God! 
What  thou  requirestis  within  my  heart. 

I  will  proclaim  what  is  thy  will, 
Before  all  the  people, 
I  will  not  refrain  my  lips, 
O  Jehovah,  thou  knowest. 

A  publick  confession,  publick  songs  of  contrition  and  thanks- 
r;iving,  David  here  puts  in  the  place  of  sacrifices,  and  main- 
tains, that  in  so  doing,  he  fulfils  the  inward  and  true  sense  of 
the  law.  The  Prophets  are  filled  with  corresponding  expres- 
sions. We  have  no  sacrificial  songs  in  the  Scriptures,  such 
cis  the  pagans  used  ;  those  which  treat  of  sacrifices  are  all  mo- 
ral and  spiritual.     So,  also,  was  it  with  the  most  ancient,  and 

*  Ps.  xl.  5—10. 

t  The  expression,  "  thou  openest  mine  ear,"  means  obviously  only 
what  is  clearly  expressed  afterwards.  Thou  lettest  me  silently  appre- 
hend thy  will,  thy  proper  aim,  in  all  sacrifices.  Thou  sayest  in  mine  ear, 
what  the  common  people  do  not  know,  the  sense  of  thy  written  law,  and 
©f  the  duties  there  prescribed. 

t  That  is,  "  as  a  servant  I  am  gladly  obedient  to  the  secret  voice.  "  If 
this  be  the  inward  and  proper  sense  of  the  law,  it  abides  also  in  my  own 
breast.  It  is  that,  which  my  own  heart  longs  after,  and  gladly  jierforms 
as  duty.     Compare  Deut.  xxx.  11.  12. 


Ill 

most  pleasing,  unbloody  thanko-fferings,  and  offerings  of  in- 
cense. We  have  one  song  respecting  tliem,  of  wliich  the  most 
enlightened  age  need  not  be  ashamed.     It  is 

The  Fiftieth  Fsalm. — Asaph's. 

The  God  of  Gods,  Jehovah,  spake, 
And  called  upon  the  earth. 
From  the  rising  of  the  sun  to  its  going  down. 
,  From  Zion,  the  glory  of  the  land,  God  shone  forth* 

Our  God  Cometh,  and  shall  not  be  silent. 
Devouring  fire  goeth  forth  before  him, 
And  a  mighty  tempest  is  round  about  him. 
He  calleththe  heavens  above,  and  the  earth, t 
To  give  judgment  upon  his  people. 
"  Gather  my  saints  together  unto  me, 
'   Who  have  covenanted  with  me  by  sacrifice." 
And  all  the  heavens  proclaimed  him  judge, 
Jehovah,  as  a  righteous  judge. 

Hear,  O  my  people,  and  I  will  speak, 
I  will  testify  against  thee,  even  I,  thy  God. 
I  reprove  thee  not  for  thy  burnt  offerings,! 
For  the  incense,  that  ever  ascends  to  me. 
I  desire  no  bullocks  from  thy  house, 
\  Nor  he  goats  out  of  thy  folds. 
For  every  beast  of  the  forest  is  mine, 
The  beasts  upon  a  thousand  hills. 
I  know  all  the  fowls  of  the  mountains. 
And  the  wild  beast  of  the  field  is  mine. 
If  I  were  hungry,  I  need  not  tell  thee, 
For  mine  is  the  world  and  its  fulness. 

*  As  always  from  mountains ;  now  however,  no  longer  from  Sinai  and 
Seir,  but  from  Zion,  the  glorious  crown,  the  chief  ornament  of  the  whole 
land,  because  God  dwelt  upon  it. 

t  Before  heaven  and  earth  Israel  had  bound  themselves  to  his  covenant, 
Deut-  xxxi.  28.  and  these  must  now,  therefore,  be  witnesses,  how  Israel 
had  understood  and  kept  it.  The  Allwise,  however,  v.  7.  speaks  in  their 
name,  and  the  judge  becomes  himself  the  witness. 

tThat  is,  I  do  not  put  you  upon  trial  with  regard  to  external  offerings  • 
of  these  you  bring  me  enough. 


112 

Thinkest  thou  I  eat  the  flesh  of  bullocks  T 
'  Or  drink  the  blood  of  goats  ? 

Offer  unto  God  thanksgiving, 
Pay  thy  vows  to  the  Most  High,  I 

Call  upon  me  in  the  day  of  trouble, 
And  when  I  deliver  thee,  honour  thou  me. 

Whoso  offereth  praise  glorifieth  me. 
And  to  him,  that  taketh  heed  to  his  way, 
Will  I  show  the  salvation  of  God. 

It  would  carry  me  too  far,  to  go  through  more  particulars 
of  the  Mosaick  cods,  and  show,  how,  evefi  in  regard  to  indi- 
vidual expressions,  they  have  modified  the  language  of  poetry 
in  tlie  Prophets  and  Psalms.  Let  it  suffice,  to  gather,  yet,  a 
few  of  the  choicest  specimens,  since  there  is  not  room  for  a 
harvest  of  particular  remarks. 


1.  In  the  political  organization  of  Israel,  every  thing  was 
originally  connected  with  the  sanctuary,  and  even  bodily  dis- 
eases, like  moral  delinquences,  were  regarded  as  rendering  the 
siibject  of  them  impure.  Hence,  not  only  those  were  very 
naturally  used  as  emblems  of  these,  but  also,  the  Prophets  and 
poets  spake  of  them  in  the  language  of  the  Sanctuary,  that  is, 
freely,  openly,  and  without  circumlocution.  They  regulated 
themselves,  in  this  particular,  not  according  to  the  laws  of 
good  society  among  us,  of  which  they  knew  nothing.  They 
spake  as  the  law  of  Moses  spake,  as  the  father  of  his  people 
thought.  To  the  physician,  expressions  are  allowed,  which 
the  refined  villain,  from  no  regard  to  morality,  avoids  ;  and  a 
physician,  who  passes  judgment  as  a  priest,  must  not  direct 
himself  by  the  modes  of  a  later  and  different  age.  It  is  mere 
folly,  also,  to  judge  of  this  whole  class  of  words  and  images 
among  the  Hebrews  bv  the  caprices  of  our  customs,  and  to  af- 
fect to  shudder  at  a  Psalm,  which  paints  base  crimes  in  the 
form  of  loathsome  eruptions,  or  at  a  chapter  of  the  Prophets, 


113 

which  describes  with  truth  and  energy,  the  corrupt  manners 
of  the  age.  In  this,  too,  however,  poetry  is  modified  in  accord- 
ance with  the  particular  age  and  cliaracter  of  the  poet.  At 
the  court  of  Solomon  was  not  heard  the  language,  which  Eze- 
chiel,  the  son  of  a  priest,  who  had  earnestly  devoted  himself 
to  study  the  law  of  Moses,  the  temple,  and  the  ancient  customs, 
ventured  to  employ  in  his  minute  expositions.  Such  things 
were  called  by  their  true  names  in  the  East,  too,  for  the  very 
purpose  of  awakening  detestation  and  loathing,  by  the  shame 
of  the  exposure  ;  for  it  is  known,  that  those  nations,  in  all  these 
points,  feel  disgust  more  readily  than  we.  By  the  Jewish  law 
impurities  were  severely  prohibited,  which,  among  us  are  free 
from  restraint,  and  an  Arab  would  often  blush  at  the  questions 
of  a  European. 

2.  In  the  Sanctuary  every  small  vassel,  and  every  distinct 
part  of  the  wall  or  tent  had  its  name,  and  since  all  these  things, 
as  a  Divine  plan  devised  on  Mount  Sinai,  and  minutely  de- 
scribed in  the  law,  came  down  to  a  later  age,  it  was  a  matter 
of  course,  that  they  should  become  the  subjects  of  reflection, 
and  poetical  embellishment.  Yet,  it  is  not  the  less  true,  that 
the  best  periods  of  Hebrew  poetry  knew  nothing  of  the  fables, 
which  were  invented  by  the  allegorizing  spirit  of  a  later  age. 
What  David  sings  of  the  hidden  import  of  the  law,  is  all  of  it 
really  contained  in  Moses,  and  the  developments  of  the  Pro- 
phets, remain  always  true  to  the  general  character  and  frame 
of  the  institution.  After  the  captivity,  when  the  second  tem- 
ple was  to  be  built,  hidden  meanings  began  to  be  devised,  yet 
with  some  degree  of  wisdom,  as  is  seen  in  Haggai  and  Zech- 
arias.  The  spirit  of  mystical  interpretation  first  spread  itself 
from  Egypt,  at  a  still  later  period. 

I  do  not  mean  by  this  to  say,  that  the  tabernacle  of  Moses, 
and  his  form  of  Divine  worship,  were  not  significant,  even  in 
their  minute  particulars.  They  were  so,  but  only  in  regard  to 
the  general  spirit  of  his  law,  and  in  the  relation  of  individual 
parts  to  tlie  whole.  Moses  was  from  Egypt  and  we  know  the 
10* 


114 

Egyptians  were  fond  of  hieroglyphics  in  their  religious  service, 
and  even  in  their  sacred  edifices.  Of  some,  he  himself  ex- 
plains the  import,*  and  thereby  puts  us  upon  the  track  ;  in  fol- 
lowing which,  however,  we  must  keep  to  the  age  of  Moses, 
and  the  point  of  view,  in  which  he  stood;  otherwise,  we  are 
in  danger  of  seeing  every  thing  in  a  wrong  and  inverted  posi- 
tion. The  Prophets  will  furnish  occasions  for  saying  some- 
thing on  this  point,  and  something  will  be  indicated  in  the 
following  poetical  sketch,  but  this  is  not  the  place  to  go  into 
the  general  character  of  the  whole. 

3.  The  peculiar  purpose  of  Moses,  in  giving  the  law,  was 
not  sacrifices,  nor  the  forgivness  of  sins,  but  the  prosperity  of 
the  State,  the  political  welfare  of  the  people  of  Jehovah.  Tho 
most  enlightened  of  the  Prophets,  especially  Samuel  and  Isaiah, 
proceeded  on  the  same  plan,  and  there  is  no  one  of  them,  who 
did  not  make  this  a  leading  object  in  his  discourses  and  plans. 
If,  therefore,  in  far  later  times,  particular  sayings  and  customs 
were  separated  from  their  true  relations,  and  more  importance 
attached  to  them,  than  Moses  and  his  followers  gave  them, 
in  the  relations  which  they  held  with  others,  if  in  regard  to 
the  so  called  penitential  Psalms,  and  the  goat,  that  was  sent 
into  the  wilderness,  systems  were  invented,  of  which  David 
and  Moses  never  thought,  this  is  yet  but  the  common  and  ne- 
cessary result,  to  which  the  revolutions  of  time  subject  them. 
It  is  to  be  considered,  that  those  later  ages  had  a  number  of 
differeiit  books,  whose  different  sentiments  they  confounded 
together,  and  whose  language,  moreover,  they  employ^  for 
clothing  their  own  thoughts.  Here,  too,  it  was  a  matter  of 
importance  what  kind  of  men  made  use  of  them,  what  ideas 
they  had  in  their  own  minds,  and  what  would  particularly  find 
favour  with  them;  finally,  in  what  regard  they  were  themsalves, 

*  Thus  Moses  speaks  of  the  circumcision  of  the  heart,  that  the  priest, 
when  he  goes  into  the  sanctuary,  bears  the  sins  of  the  people,  &c.  The 
latter  gave  occasion,  perhaps,  to  the  beautiful  53J  chapter  of  Isaiah,  as 
the  11th  verse  shows. 


115 

held  by  the  succeeding  age,  and  what  kind  of  style  its  taste 
approved.  This  was  sometimes  the  poetical,  then  the  philo- 
sophical ;  and  the  best  course,  therefore,  is  to  leave  every  thing 
to  its  own  age,  and  its  own  author,  and  go  to  the  original  form 
of  Moses,  the  ancient  Israelitish  Egyptian. 

4.  If  any  one  institution  has  more  especially  tended  to  pre- 
serve the  poetry  and  the  laws  of  Moses,  it  is  the  Sabbath.  To 
this  are  we  indebted  for  the  preservation,  in  the  freshness  of 
living  beauty,  of  all  these  treasures  of  the  poetic  art.  Not  on- 
ly was  it  owing  to  this,  that  the  remembrance  of  the  Creator 
of  the  world,  (itself  an  idea  in  the  highest  degree  productive 
to  the  human  race),  retained  and  associated  with  their  nation- 
al blessings,  was  celebrated  in  prayers  and  songs;  not  only  that 
in  somewhat  more  enlightened  and  quiet  times,  passages  of 
the  law,  with  or  without  reflection,  were  read  and  expounded  ; 
chronology,  reading,  writing,  history,  political  order,  ancient 
ideas,  and  new  hopes,  in  short,  the  intelligence  and  cultivation 
of  the  people,  were  held  at  least,  in  reserve  by  this  simple  in- 
stitution, and  by  means  of  it  were,  after  they  had  fallen  into 
neglect,  revived  in  tietter  times.  With  the  sabbaths  and 
festivals  were  associated  the  order  of  the  state,  and  the  regula- 
tion of  the  calender,  and  with  these  their  freedom,  and  the 
year  of  jubilee.  Can  we,  then,  find  fault  with  the  Prophets, 
that  they  clothe  in  images  derived  from  these  so  many  golden 
dreams  of  future  happiness,  and  express,  in  joyful  songs,  ideas 
of  endless  freedom  and  perpetual  jubilee,  with  obvious  reference 
to^abbatical  institutions  and  forms  ?  What  man  becomes  thus 
animated  without  hope,  and  is  it  not  the  greatest,  the  noblest, 
and  the  most  steadfast  soul,  that  amidst  the  corruptions  of  the 
times,  and  from  the  ruins  of  former  prosperity,  foresees  and 
celebrates  in  song  the  greater  prosperity  and  happiness,  that 
is  still  to  be  attained. 


OTHER  REGULATIONS  OF  MOSES. 

1.  Of  the  mode,  in  which  Moses  preserved  and  honoured  the  paternal 
authority.  Effects  of  it  observed  in  idiomatical  expressions,  in  the 
tone  of  history,  in  the  maxims  of  morality,  and  the  moral  poetry  of 
the  Hebrews. 

2.' Relation  of  the  wife  to  her  husband  and  to  the  family.  Proofs  of  it 
in  passages  of  poetry,  and  of  the  Mosaic  laws.  Figurative  represen- 
tations respecting  family  discipline,  marriage,  fruitfulness,  love,  and 
wisdom.  Moral  precepts  of  the  mother  of  Lemuel  to  her  son. — 
Praise  of  a  country  housewife  among  the  Hebrews. 

3.  Union  of  families  in  a  tribe.  Lidependent  freedom  of  the  individual 
tribes.  Whether  Moses  took  into  view  the  existence  of  distinctions  of 
rank  in  the  capital  city,  the  luxury  and  warlike  glory  of  his  nation. 
Form  of  Hebrew  poetry,  as  derived  from  the  rural  simplicity  of  the 
people. 

4.  Why  the  Prophets  were  so  zealous  against  luxury  and  oppression. 
The  purpose,  which  they  aimed  to  attain,  marked  out  in  the  Mosaic 
economy,  their  right  and  authority. 

6.  Connexion  of  all  the  tribes  through  their  relation  to  the  promised  land 
and  to  the  Patriarchs.  Confinement  of  the  people  and  of  the  law  of 
Moses  to  the  local  boundaries  of  the  country.  Local  character  of  all 
the  Hebrew  writings,  hopes  and  poetic  inventions.  Of  the  peculiar 
providence  of  God  over  Canaan.  Origin  of  this  kind  of  representa- 
tion.    Use  of  it  in  Moses  and  in  the  poets, 

6.  Second  bond  of  connexion  among  the  tribes  from  the  Theocracy. 
General  principle  of  the  government.  Dignity  and  beauty  of  it  for 
rational  beings.  Proofs  from  the  tribunals,  punishments,  taxes,  reve- 
nues, &c.     Most  of  the  Hebrew  poetry  of  a  political  character. 

7.  Objection  against  the  tribe  of  Levi  as  being  the  chief  support  of  the 
Theocracy.  Why  this  tribe  was  placed  in  that  condition.  First  plan 
of  Moses.  The  manner,  in  which  the  lawgiver  limited  this  tribe,  the 
duties  imposed  upon  it,  and  how  far  it  was  injurious  to  the  general  or- 
ganization. 

8.  Of  the  Prophets,  on  whom   the  hopes   of  Moaes  were  placed.     Sad 


117 

fate  of  Moses,  that  he  could  not  himself  establish  his  laws  in  Canaan. 
Causes  and  consequences  of  this,  and  his  own  regret  on  account  of 
it.  End  of  the  90th  Psalm.  Hope  of  Moses. 
9.  Of  the  reference  to  God  in  the  laws  of  Moses.  Necessity  and  use 
of  this.  Whether  it  was  merely  pretented.  Whether  we  can  or  ought 
to  decide  on  this  point.     The  law  of  God  and  Moses,  a  Jewish  fa^. 

It  will  be  necessary  to  say  yet  a  few  words  respecting  tlie 
,  customs  of  the  nation,  of  whose  poetry  we  are  treating,  res- 
pecting the  cultivation,  which  they  received  through  the  laws 
of  Moses,  and  generally  respecting  the  political  design  of  theise 
laws.  For  we  can  attain  a  distinct  knowledge  of  the  fruit 
only  through  a  knowldedge  of  the  tree,  on  which  it  grew. 

1.  The  rclalions  of  father  and  child,  constituted  the  primitive 
forms  of  government  among  men,  and  with  a  race  of  herds- 
men, such  as  the  Hebrews  were,  these  remained  for  a  long  pe- 
riod the  firmest  bonds  of  union.  As  the  Israelites  had  before 
them  as  examples,  in  the  patriarchs  of  their  tribes,  no  other 
than  a  paternal  government,  so  were  these  inherent  rights  of 
humanity  held  sacred  by  the  lavv^  of  Moses.  It  prescribed  to 
children  the  reverence  of  their  parents,  as  the  condition,  on 
which  they  were  to  enjoy  the  land  of  promise,  and  the  same 
lesson  is  enforced  by  the  moral  poetry  of  the  nation.  Their 
language  has  no  more  favourite  expression,  by  which  to  de- 
signate even  a  king,  a  priest,  a  Prophet,  the  director  or  inven- 
tor of  a  thing,  than  the  word  father.  Their  history  had  an 
expression  of  childlike  simplicity  in  its  style,  because  its  ear- 
liest productions  were  from  the  times,  when  they  were  still  a 
race  of  herdsmen,  and  these  served  as  a  model  for  those 
which  followed.  So  too  are  their  proverbs  and  preceptive  in- 
structions peculiarly  marked  by  a  tone  of  paternal  kindness 
and  unaffected  sincerity,  of  which  scarcely  any  other  people 
can  furnish  an  example,  because  the  poetry  of  no  other  people 
goes  back  to  so  early  a  period  of  the  human  race.  The  first 
chapters  of  the  Proverbs  of  Solon'.ni,  which  serve  as  an  intro- 
duction to  the  book,  are  written  with  a  style  of  engaging  earn- 


118 

estness,  and  from  the  lips  of  the  teacher,  alluring  his  son  to  the 
paths  of  wisdom  and  virtue,  flows  as  it  were  milk  and  honey. 
Even  the  rigorous  and  precise  laws  of  Moses  do  not  abandon 
this  tone,  wherever  they  enforce  human  obligations,  and  the 
b^k  of  Deuteronomy  has  the  dignity  and  impressiveness  of  a 
s^e  imparting  the  lessons  of  wisdom  to  his  children.  Let  one 
collect  what  is  said,  of  the  relation  of  children  to  their  parents 
of  and  domestic  happiness,  in  the  Proverbs,  Psalms,  and  Pro- 
phets, and  he  will  have  a  summary  of  the  earliest  and  most  de- 
lightful moral  sentiments.  The  ethical  poetry  of  the  Persians 
is  refined,  that  of  the  Arabians  subtle  and  discriminating,  that 
of  the  Hebrews  simple  and  childlike;  the  delicate  nourish- 
ment of  the  primitive  age  of  humanity. 

2.  The  wife  according  to  Oriental  notions  was  subjected  to 
the  husband.  They  had  no  thought  of  a  sovereign  and  re- 
posing elevation  of  this  sex,  and  celebrated  in  it  only  chastity, 
industry,  modest,  domestic,  and  matronly  virtues.  Customs, 
such  as  the  luxurious  poetry  of  later  times  ascribes  to  them, 
would  in  that  age  of  the  world  have  been  folly  or  shame.  It 
is  therefore  absurd  to  look  for  the  gallant  poetry  of  fashiona- 
able  conversation  among  a  people,  when  the  female  sex,  shut 
up  in  retirement,  either  bloomed  as  a  flower  in  the  garden,  or 
bore  fruit  like  the  vine. 

Blessed  is  he  that  feareth  Jehovah,* 

And  walketh  in  his  ways, 

Thou  shalt  eat  the  labour  of  thy  hands, 

Happiness  and  prosperity  are  with  thee. 

Thy  wife  is  like  the  fruitful  vine, 

That  spreads  on  the  sides  of  thy  house ; 

Thy  children  around  thy  table 

Like  plantations  of  young  olives. 

Thou  shall  see  thy  children's  children, 

And  peace  upon  Israel. 

*Ps,  cxxviii 


119 

That  was  the  happiness  of  a  rural  simplicity,  which  poetry 
celebrated.  The  peaceful  times  of  the  future  could  not,  it 
seems,  be  more  vividly  pictured  to  a  distracted  kingdom,  than 
by  the  expression, t 

A  new  thing  will  Jehovah  create  in  the  land, 
A  woman  shall  compass  a  man. 

(that  is  there  shall  be  so  much  security  round  about,  that  even 
the  wife  can  give  him  protection,  and,  according  to  the  con- 
dition of  the  ancient  world,  in  the  sphere  of  domestick  happi- 
ness encompass  him  as  a  crown.)  The  laws  of  Moses  place 
a  high  estimate  upon  this  family  enjoyment.  The  human 
lawgiver  excused  even  from  warlike  service  every  man,  who 
had  built  an  house,  and  had  not  yet  inhabited  it,  who  had 
planted  a  vineyard,  and  had  not  yet  enjoyed  its  fruits,  who  had 
betrothed  a  wife,  and  had  not  yet  brought  her  to  his  home. 
"Let  him  go,"  says  the  sage  with  a  noble  sentiment,  "and 
remain  at  home,  lest  he  die  in  the  war,  and  another  dedicate 
his  house,  another  enjoy  his  vineyard,  and  another  take  home 
his  betrothed  wife."*  Happy  the  lawgiver  who  was  capable 
of  such  sentiments! 

The  laws  of  Moses  interest  themselves,  therefore,  very 
carefully  for  the  instruction,  and  the  chaste  conduct,  of  the 
daughters  of  Israel,  the  degrees  of  kindred,  which  might  be 
united,  and  the  publick  purity  of  morals  in  the  relations  of  the 
two  sexes.  No  unchaste  woman  was  tolerated  in  Israel.  The 
lawgiver  aimed  to  obviate  whatever  has  a  tendency  to  debase 
human  nature,  to  render  the  familiar  intercourse  of  near  rela- 
tives dangerous,  or  to  degrade  the  wife  in  the  eyes  of  her  hus- 
band. On  all  these  points  the  laws  of  Moses  are  the  most 
moral,  and  the  most  prudently  devised,  which  were  ever  fra- 
med .under  such  a  climate.  Let  any  one  collect  together  the 
moral  precepts  of  Solomon,   and  the   son  of  Sirach,  which 

*Jer.  xxxi.  22.    *Deut.  xz.  5 — 7. 


120 

treat  of  the  virtues  and  attractions  of  women,  and  he  will  find 
there  all  that  is  ornamental  in  innocence,  in  gracefulness,  in  a 
quiet  and  sociable  temper,  and  in  industry,  interwoven  as  in  a 
garland  of  flowers.  The  happiness  of  a  well,  and  the  misery 
of  an  ill  advised  marriage,  are  painte;^  in  appropriate  colours. 
It  is  not  without  occasion,  that  the  bridegroom  is  anointed  with 
the  oil  of  gladness,  crowned  with  a  festal  garland,  and  praised 
in  songs  of  gratulation.  The  fruitfulness  of  the  marriage 
relation  was  valued  above  all  earthly  blessings,  and  the  nu- 
merous expressions  in  the  Psalms*  respecting  an  unexpected 
good  fortune  under  the  figure,  "that  God  makes  the  barren 
woman  to  be  the  mother  of  children,"  had  in  the  sense  of  that 
nation  the  strongest  emphasis.  So  it  is  with  the  song  of  the 
mother  of  Samuel,!  who  ascends  by  a  climax  of  triumphal  ex- 
pression, from  her  own  domestic  happiness  to  the  happiness  of 
her  country,  and  of  ihe  world.  So  also  with  the  frequent 
promises,  that  God  shall  distinguish  the  upright  more  especial- 
ly with  this  blessing. 

Lo  children  are  nn  heritage  from  Jehovah, 

A  flourishing  offspring  are  his  reward. 

As  arrows  in  the  hand  of  the  hero, 

So  are  sons  in  the  pride  of  youth. 

Happy  the  man,  whose  quiver 

Is  stored  with  arrows  like  these. 

They  shall  not  be  ashamed, 

When  they  speak  with  foes  before  the  judge. 

The  Platonism  of  love,  as  v/ell  as  a  monastic  sanctity  per- 
taining  to  the  marriage  relation,  are  foreign  to  the  poetry  of 
this  people;  but  how  delicate  and  refined  sentiments,  notwith- 
standing, pervade  all  the  scenes  in  the  garden  of  love  in  Sol- 
omons songs.  The  sweetest  attractions  bloom  there  like  gar- 
den flowers,  the  most  delicate  fruits  are  tested  with  the  inno- 
cence of  a  brothers   and   sisters   love.     In  the  Proverbs  of 

*Ps.  cxiii.  6.  &c,    tl  Sam.  ii.  1. 


121 

Solomon  wisdom  and  folly  are  both  females.  The  latter  could 
be  represented  under  no  image  with  more  forcible  admonition, 
than  as  the  personification  of  a  seducing  adulteress,  the  for- 
mer, that  wisdom  which  instructs  and  enlivens,  becomes  to 
the  young  man  a  bride,  a  motlier,  the  object  of  his  love,  yea, 
the  daughter  of  God,  beloved  from  eternity.  The  passage  of 
perhaps  the  most  striking  force  in  the  Proverbs  of  Solomon  is 
a  lesson,  which  a  mother  teaches  her  son.  It  confirms  by  an 
example  what  I  have  been  saying,  and  it  will  furnish,  I  trust, 
an  agreeable  interruption  to  my  course  of  remark,  if  I  insert 
it  here,  together  with  the  eulogy  of  women,  which  immediate- 
ly follows  it.*   - 

The  words  of  King  Lemuel, 
The  oracle,  which  his  mother  taught  him. 
Ah  my  son  !  thou  son  of  my  heart ! 
Thou  son  of  all  my  vows, 
Give  not  thy  strengh  to  women, 
Confide  not  thy  wa>s 
To  the  destroyers  of  kings. 

Neither  is  it  for  kings,  O  Lemuel  T         ' 
Neither  is  it  for  kings  to  drink  wine. 
Nor  strong  drink  for  those  in  power. 
They  drink  and  forget  the  laws, 
And  wrest  the  cause  of  all  the  poor. 
Give  strong  drink  to  him,  that  is  hopeless, 
And  wine  to  the  bitter  in  soul ; 
Let  him  drink  and  forget  his  sorrow, 
And  think  of  his  misery  no  more. 

Open  thy  mouth  for  the  dumb, 
And  undertake  the  cause  of  the  orphans. 
Open  thy  mouth  and  judge  righteously, 
And  do  justice  to  the  suffering  poor. 

A  virtuous  woman,  who  shall  search  out? 
Her  preciousness  is  far  above  rubies. 
The  heart  of  her  husband  can  trust  in  her. 
So  that  he  hath  abundance  of  spoil. 

*Prov.  xxxi. 
11 


15J2 

Love  and  kindness  will  she  show  him, 
And  do  him  no  evil  all  her  days. 

She  diligently  seeketh  cotton  and  wool, 
And  worketh  cheerfully  with  her  hands. 
She  is  like  the  merchant's  ships, 
She  bringelh  her  food  from  afar. 

She  riseth  up  while  it  is  yet  night 
Giveth  meet  to  her  household,  and  work  to  her  maidena ; 
She  considereth  afield,  and  buyeth  it. 
From  the  fruit  of  her  hands  she  planteth  a  vinejard. 

She  girdeth  herself  with  new  strength, 
Still  braceth  her  arms  for  renewed  toil ; 
For  she  tastelh  the  fruit  of  her  diligence, 
And  even  by  night  her  lamp  goeth  not  out. 

She  reacheth  her  hand  to  the  distaff, 
Her  hand  holdeth  the  spindle. 
Sheopeneth  her  hand  to  the  poor. 
She  reacheth  forth  her  hand  to  the  needy. 

She  feareth  not  for  her  household. 
In  the  snows  of  the  winter  season. 
For  all  her  household  are  doubly  clothed. 
She  worketh  fine  clothing  for  herself, 
Her  festal  garment  is  byssus  and  purple; 
For  her  husband  is  already  known  in  public. 
And  sitteth  with  the  elders  in  council. 
■She  weaveth  veils  and  selleth  them, 
And  furnisheth  girdles  to  the  merchant. 
Worth  and  honour  are  her  apparel. 
She  hails  with  gladness  every  opening  day. 

She  openeth  her  mouth  with  wisdom, 
In  her  tongue  is  only  the  law  of  kindnesa. 
She  looketh  well  to  the  ways  of  her  household, 
And  idleness  eateth  not  her  bread. 

Her  sons  go  forth  and  call  her  blessed. 
Her  husband  also,  and  praiseth  her. 
"fMany  daughters  of  the  land  do  virtuously, 
But  tliou  excellest  them  all. 
Charms  are  deceitful,  and  beauty  vain. 
But  a  woman,  that  feareth  God,  deserveth  prai»«. 
Give  her  the  reward  of  her  diligence. 
Let  her  works  be  praised  before  all. 


123 

Such  was  the  praise  of  an  industrious  country  woman  in 
the  country  of  the  Hebrews,  for  the  whole  economy  of  it  wat 
rural. 

3.  Moses  connected  throughout  particular  families  each 
with  its  own  tribe,  and  to  this  he  gave  its  own  independent 
domain,  the  right  of  establishing  its  own  regulations,  and  tri- 
bunals, and  even  the  liberty  to  carry  on  war  upon  its  own  ar- 
eount.  No  contest  need  come  before  the  supreme  tribunal, 
that  was  not  brought  there  from  choice.  The  father  was  at 
the  head  of  his  own  family,  the  most  aged  men  ruled  over  the 
families  of  their  descendants,  and  from  these  each  tribe  had 
its  princes  or  chief  rulers.  The  several  generations  were  ast- 
sociated  together  by  natural  bonds,  by  the  laws  of  property, 
by  reverence  for  age  and  experience,  and  by  the  ties  of  blood. 
The  judge  could  always  know  fully  his  own  land,  and  the 
business  'pertaining  to  it.  In  the  earlier  life  of  industry  it 
might  be  anticipated  as  a  reward  to  become  aged  in  the  mid^t 
of  the  family,  for  gray  hairs  were  t|ie  ornament  of  the  aged, 
and  the  crowning  glory  of  the  tribe.  I  will  not  institute  a 
comparison  of  this  with  what  may  be  the  fate  of  the  aged  in 
■states  managed  by  a  system  of  police,  but  only  remark,  that, 
even  in  the  poetry  of  this  people,  we  every  where  discover  the 
respect  paid  to  the  aged,  to  the  patriarch  of  the  family  and  of  the 
tribe.  Moses  had  not  made  the  honour  of  families  and  di^, 
tinctions  of  birth  dependent  upon  a  gilded  despotism,  and  the 
servile  dignities  of  a  royal  city ;  much  less  had  he  founded  the 
glory  of  his  whole  people  upon  luxurious  pomp  or  martial  re- 
nown. Gainful  employment  and  industry  were  to  be  the  sin- 
ews of  the  state;  tranquility,  and  the  hmiour  of  the  family  con- 
nexion, the  delightful  reward  of  industry  an  dof  wisdom.  In 
this  light  the  Psalms  and  Prophets  picture  the  happiness  of 
<he  people,  "  that  every  one  should  enjoy  the  fruits  of  his  labour, 
and  dwell  securely  under  his  own  olive  and  figtree."  The  first 
precepts  of  wisdom  among  the  Hebrews,  therefore,  are  lessons 
frojn  the  mouth  of  experienced  old  men,  the  counsels  of  kind  and 


124 

aged  parents.  Even  tlieir  most  refined  philosophical  re- 
marks assume  this  shape,  as  we  see  in  Ecclosiastes,  and  some 
later  didactic  poems  of  the  Hebrews.  It  is  for  this  very  rea- 
son, that  the  Scriptures  are  so  interesting  to  children,  and  to 
artless,  labouring  and  unsophisticated  people.  They  find  in  it 
the  language  of  their  hearts,  the  lessons  or  collected  experi- 
ence of  their  lives;  every  thing  is  connected  with  the  prac- 
tical business  of  their  lives  both  in  the  origin  and  the  appli- 
cation. In  Tyre,  Sidon,  or  Carthage,  in  a  warlike  state  of 
Cyclops  and  cannibals,  such  poems  were  never  sung,  such 
simply  sublime  and  divine  thoughts  never  produced,  as  in  this 
country  of  agriculturists  and  herdsmen,  amidst  mountains, 
which  toil  and  industry  alone  coidd  render  productive.  The 
poetess  Deborah  was  a  dvi-eller  in  tents,  beneath  the  palm 
trees,  the  Psalmist  David  was  a  shepherd,  Amos  was  the  same, 
and  in  all  the  Prophets  the  simplicity  of  rural  nature  in  their 
language  and  imagery  is  too  obvious  to  be  mistaken.  Who- 
ever will  then,  may  clioose  the  poetry  of  refinement  and  lux- 
urious pride,  but  that  which  human  nature  finds  adapted  to  its 
most  indi.spensible  wants,  which  it  requires  for  support  in  its 
greatest  trials,  and  for  its  earliest  development,  cordial  sym- 
pathy, simplicity,  and  dignity  are  found  in  their  fullest  abun- 
dance in  the  ancient,  mature  thoughts  of  patriarchal  instruc- 
tion. 

4.  From  this  we  may  judge,  why  not  only  Samuel  proceed- 
ed so  unwillingly  to  the  choice  of  a  king,  but  the  Prophets,  also, 
showed  so  warm  a  zeal  against  the  luxury  of  the  country,  es- 
pecially the  capital  city,  Luxurious  pride,  as  well  as  a  king, 
were  foreign  to  the  legislation  of  Moses.  The  country  of  the 
Hebrews  had  the  most  eligible  situation,  either  for  enjoying  or 
selling  the  fruits  of  their  industry  ;  but  Israel  could  never,  con-^ 
sistently  with  its  leading  and  essential  character,  become  a 
mercantile  nation,  carrying  on  trade  with  distant  parts,  or  a 
monarchical  power  engaging  in  foreign  conquests.  On  both 
points  the  views  of  the  lawgiver  were  too  humane  and  enli^hU 


'  125 

ened.     He  preferred  health  to  superfluity,  and  the  happiness^ 
which  attends  on  industry  and  temperance,  to  worldly  renown 
with    enervation    and  tyranny.     Those,   therefore,    who  are 
fond  only  of  these  variegated  and  bloody  pictures  in  the  poetry 
of  a  nation,  must  look  for  them  among  other  nations.     Jeshu- 
run  was  to  be  an  industrious  and  upright  people  of  a  mountain-, 
ous  country,  who  after  their  first  conquest  should  live  at  peace. 
And  although  they  in  fact   seldom  enjoyed   this,  because  the 
conquest  of  the  country  was  not  completed  from  the  beginning, 
and  for  the  most  part  was  governed  in  a  manner  very   much 
at  variance  with  the  law  of  Moses ;  yet,  the  fundamental  prin- 
ciples of  his  economy,  were   so   apparent,  that   every  patriot 
could  refer  to  them,  as  to  the  law  of  the  land.     How  excellent 
was  the  course  adopted  by  Moses  in  permitting  every  Prophet 
to  do  this  by  virtue  of  his  Prophetic  character,  and  to  appeal 
to  the  law  of  the  land  1     Whether  the  king  or  the  elders  fol- 
lowed depended  on  themselves,  the  Prophet  notwithstanding, 
spake  in  the  name  of  Jehovah,  that  is,  by  the  authority  of  the 
national  God,   and  the  original   constitution  of  the  country. 
This  high  vocation  and  name   admonished  him  without  parti-, 
ality  and  favouritism  to  become   the  genius  of  the   nation,  the 
upraised  voice  of  publick  freedom   and  virtue,   a  curb  for  the 
restraint   of  tyranny   and  corruption.     In   all   the  Prophets, 
whose  works  we  have,  it  is  distinctly  to  be   shown,  that  even 
on  political  occasions  the  law  of  Moses  was  always  the  ground 
of  decision,  to  which  they   appealed,   that  in  their  counsels 
they  remained  true  to  the  principles  of  th^r  national  constitu- 
tion, and  therefore  spake,  not  as  fanatics,  but  as  Israelites,  as 
citizens  appointed  and  authorized  so  to  do.     Respecting  ma- 
ny of  their  so  called  prophecies,  this  principle  will  give  us  new 
light,  and  whoever  finds  himself  perplexed  on   account  of  the 
misinterpreted  term  "  spirit  of  Jehovah,"   may,  perhaps,  get 
a  clearer  view  of  the  matter  by  substituting  a  term  much  used 
at  present,  "  publick  spirit." 
5.  But  as  they  were  to  be,  notvvithstanding,  but  one  people, 
11* 


126 

how  did  Moses  bind  together,  so  as  to  effect  this,  twelve  free 
and  independent  republics  1  In  the  first  place,  by  means  of 
their  country,  and  in  the  next  by  the  gentlest  bond,  that  can 
bind  together  free  and  rational  beings,  the  law  of  a  Divine 
government.  I  could  wish,  that  every  one,  who  has  any  ob- 
jection yet  unremoved,  against  this  term,  which  has  been  so 
much  complained  of,  would  lay  them  aside,  till  he  shall  have 
read  a  few  pages  farther. 

Moses  united  the  tribes  together  by  means  of  their  country. 
It  was  the  land  of  Jehovah,  the  country  of  their  common  an- 
cestors, which  had  been  given  exclusively  to  them  from  time 
immemorial.  The  right  of  property  pertained  to  Jehovah, 
and  only  the  usufruct  was  theirs.  To  the  land  strictly  apper- 
tained also  the  law,  and  to  the  law  the  land  of  Jehovah.  They, 
could  not  be  separated,  and  God  would  expel  the  nation  from 
the  country,  so  soon  as  they  forsook  the  law,  as  he  had  driven 
out  the  Canaanites  before  them  ;  and  since  the  law,  which 
constituted  them  the  people  of  the  God  of  their  fathers,  could 
not  be  observed  out  of  the  limits  of  Judaea,  they  would  cease 
with  their  expulsion  from  it  to  be  the  people  of  God.  By 
these  means  Moses  bound  the  hearts  of  his  people  to  th  esoil ;  he 
made  their  country  indispensable  to  them,  because  out  of  it 
they,  Israel,  was  Israelno  longer.  With  united  force  they  were 
to  take  possession  of  it,  with  fraternal  feeling  divide  it  among 
them,  and  thus  quietly  inhabit  it  as  one  united  people.  '  Above 
it  was  protected  by  Mount  Libanus,  on  the  right  by  the  river 
Jordan,  (the  tribes  Jseyond  did  not  properly  pertain  to  the 
country).  South  by  the  desert,  and  West  by  the  sea.  We 
ehall  see  also,  that,  according  to  the  plan  of  Jacob,  the  tribes 
were  to  be  so  placed,  that  they  might  forever  have  protected 
themselves  from  e.xternal  force.  Now,  though  this  object  was 
not  attained,  nor  the  will  of  the  Patriarch  followed,  yet  Moses 
did  not  fail  of  his  purpose  to  render  the  country  and  people 
inseparable  from  each  other.  Hence,  the  confined,  local  spir- 
it, which  appears  in  all  the  Prophets.     Hence,  in  the  Psalms, 


127 

and  in  all  the  works  pertaining  to  the  captivity,  the  sighing 
after  their  own  land.  Even  now,  after  two  thousand  years 
full  of  vain  and  delusive  hopes,  the  Jews  still  indulge  the  same 
longing  after  tlie  land  of  their  fiithers,  for  there  only  can  God 
reign,  there  only  his  law  be  observed,  and  there  only  shall 
those,  who  sleep  beneath  the  earth,  awake  again  to  life. — What 
all  ancient  lawgivers  sought  to  accomplish,  to  bind  their  peo- 
ple by  strong  feeling  to  the  land  of  their  fathers,  Moses  has 
attained  in  the  most  eiTectual  manner,  by  giving  locality  to  his 
law,  and  by  the  national  God  of  his  fathers.  He  planted  a 
wild  vine  on  the  mountains  of  Jehovah,  and  encoin;)  issed  his 
people  with  the  arms  of  the  most  special  aiidloialProvidrnct. 

Since  so  much  is  said  in  the  way  of  objection  sjiainst  this 
last  phrase,  and  all  those  Psalms,  which  are  formed  upon  the 
same  conception,  are  the  object  of  such  peculiar  criticism,' 
I  may  be  permitted  to  say  a  word  moie  particularly  respect- 
ing it. 

The  first  sensuous  impression,  which  Moses  gave  his  people 
respecting  the  providence  of  God  over  their  country,  was  ob^ 
viously  such  as  this.* 

It  is  a  land  unlike  to  Egypt, 
Whose  waters  flow  from  rivers: 
A  land  of  hills  and  valleys, 
That  drinketli  rain  from  heaven. 
Thy  God  doth  visit  i.t  continually, 
Jehovah's  eyes  behold  it 
From  the  begmning  of  the  year, 
Until  the  end  thereof. 

And  whoever  is  acquainted  with  the  make  and  condition  of 
JudBea,  as  corupared  with  Egypt,  may  see  the  exact  truth  of 
this  description.  The  fertility  of  the  soij  depended  on  the 
favourableness  of  the  weather,  and  was  therefore  immediately, 
as  it  were,  under  the  careful  eye  of  the  God  of  heaven,  and 

*  Deut.  xi.  10.  12. 


128 

indebted  to  a  constant  Providence.  The  early  and  the  latter 
rains,  'he  wind  from  this  or  that  quarter  of  the  heavens  de- 
termined the  success  or  failure  of  every  thing,  and  so  it  was 
very  natural,  that  Moses  should  take,  as  he  did,  heaven  and 
earth  to  be  witnesses  of  their  covenant,  and  call  upon  them  to 
avenge  its  every  violation.  The  heaven  was  to  become  iron 
and  the  earth  brass,  the  early  and  latter  rains  to  fail,  and  the 
East  wind  to  sweep  them  away,  &c.  if  they  did  not  obey  the 
law  of  God,  who  looked  down  upon  them  from  these  heavens, 
and  who  gave  them  this  land  for  a  possession.  Every  one 
perceives  how  impressive,  how  adapted  to  time  and  place, 
were  these  voices  from  Gerizim  and  Ebal.  They  (embrace 
the  whole  character  and  mode  of  thinking  of  the  nation  thus 
delivered,  and  transplanted  hither,  and  all  the  peculiar  quali- 
ties of  the  country.  Every  thing  must  remind  them  of  their 
law,  every  season  of  the  year,  every  fertile  spot  and  watered 
glen,  but  still  more  their  religious  worship,  with  its  festivals 
and  ceremonies.  And  on  this  circumstance  was  formed  the 
genuine  national  spirit  of  the  Psalms  and  Prophets.  Yet  it 
was  no  weak  superstition  or  fanatical  faith,  which  he  required 
of  them,  but  a  faith  in  the  special  care  and  providence  of  God, 
such  as  we  ought  all  to  cherish,  only  with  a  local  application 
to  the  law  and  land  of  their  fathers. 

6.  But  the  theocracy,  which  has  been  so  often  scoffed  atT 
So  far  from  deeming  it  to  be  in  need  of  an  apology,  I  could 
rather  wish,  that,  in  a  form  adapted  to  our  degree  of  cultiva- 
tion, we  miglit  all  enjoy  the  same  thing,  for  it  is  precisely  that, 
which  all  men  wish  for,  and  for  which  all  wise  men  have  la- 
boured, but  which  Moses  alone  and  at  so  early  a  period  had  a 
heart  to  carry  into  effect,  namely: — that  the  law  should  govern 
and  not  a  lairgivtr,  that  a  free  people  shoidd  adopt  it  of  their 
men  free  lolll,  and  voluntarily  observe  it,  that  an  invisible,  ra- 
tional, beneficent  power  should  control  us,  and  not  fetters  and 
chains.  Such  was  the  idea  of  Moses,  and  I  know  of  none 
more  pure  and  sublime.     But  alas  !   for  that  and  all  the  jnsti-. 


129 

tutions  founded  on  it,  he  came  three  or  four  thousand  years 
too  early,  and  perhaps,  at  the  end  of  six  thousand,  another 
Moses  would  find,  that  the  time  had  not  yet  come. 

All  government  is  matter,  not  of  choice,  but  of  necessity, 
that,  which  is  too  corporeal  and  visible,  becomes  a  yoke  of 
oppression,  nay,  often  a  disgrace  to  human  nature.  The  light- 
er and  more  invisible  are  the  bonds,  which  unite  a  community 
together,  the  more  the  governing  principle  must  work  upon 
their  minds,  and  that  in  secret  and  without  witnesses,  as  a  mo- 
tive of  inward  actions  can  work  upon  them,  finally,  the  more 
all  arbitrary  power,  caprice,  and  the  exclusive  domination  of 
one  or  a  few  men,  which  always  is  felt  as  severe,  is  excluded, 
and  all  power  is  vested  in  a  national  law,  above  the  reach  of 
arbitrary  will,  and  as  it  were,  established  upon  an  invisil>le 
throne ;  by  so  much  is  a  constitution  of  government  tlie  more 
noble,  and  worthy  of  man,  as  a  free  and  rational  being.  And 
what  is  the  principle,  and  the  form  of  government,  thijs  de- 
scribed, but  the  theocracy  of  Moses.  The  law  reigned,  in- 
wardly indued  v.ith  the  authority  of  the  Divine  word,  and  out- 
wardly authorized  by  the  united  voice  of  the  people.  It  was 
enthroned  in  the  national  temple.  Tliis  was  a  tabernacle  or 
tent  of  the  God  of  the  country,  which  belonged  to  all  the 
twelve  tribes,  and  was  to  unite  thenl  together,  as  one  family 
and  worshippers  of  one  God.  Hence,  the  golden  calves  at 
Dan  and  Bethel,  which  severed  the  national  bond  of  union, 
were  objects  of  peculiar  hatred  to  the  Prophet.  Thus  it  was  to 
Jehovah,  and  not  to  a  man  of  arbitrary  dominion,  that  they  were 
bound  by  obligations  of  duty  and  good  ftith.  Before  him  they 
stood,  with  their  thoughts  and  deeds  exposed  to  his  view,  yet, 
not  as  slaves,  but  as  children,  as  a  chosen  inheritance;  and 
the  blessings,  which  he  bestowed  upon  the  people,  were  ever 
recalled  to  their  remembrance,  as  rational  men,  and  rehearsed 
anew  in  songs  and  the  lessons  of  the  Prophets. — What  more 
refined  method  is  there  to  combat  the  wants  of  the  country, 
than  to  commit  them  to  the  sanctuary  of  the  nation,  instead  of 


130 

the  courtly  sensualities  of  a  throne,  to  place  men  with  their 
delinquencies  before  Jehovah,  instead  of  a  man,  perhaps,  no 
less  criminal  than  they.  Who  has  not  felt  how  much  oppres- 
sion is  involved  in  giving  to  men  power  over  the  life  of  njen  ? 
in  committing  the  right  of  condemnation  and  of  pirdon  to  the 
eaprice  of  an  individual?  in  having  courts  of  justice  composed 
and  held,  not  in  the  presence  of  God  and  the  nation,  not  by 
judges  chosen  of  the  people,  but  by  the  hired  servants  of  prin- 
ces, in  fortified  places,  in  a  labyrinth  of  judicial  halls,  technic- 
al formularies,  &c.  Moses  had  higher  and  purer  conceptions 
of  the  matter.  His  tribunals  of  justice  were  held  in  publick. 
The  law  of  the  national  God  dictated  the  punishment,  and  no 
judge  could  give  a  dispensation.  The  bench  of  justice  was 
God's,  and  belonged  not  to  a  created  man.  His  laws,  and 
the  admonitions  of  the  Prophets  respecting  them,  siund  like 
the  uttered  voice  of  Divine  justice,  and  the  very  spirit  of  rec- 
titude. Joy,  pride,  and  glory  in  the  name  of  Jehovah,  were 
to  be  the  impelling  principles  of  all  publick  action.  This  joy 
and  this  glory  were  called  religion,  and  the  economy,  which 
laid  the  foundation  for  it,  which  rendered  the  law  of  Jehovah 
a  perpetual  invisible  code,  we  denominate  a  theocracy.  With 
the  enthusiasm,  which  animated  it,  the  songs  and  Prophetic 
oracles  of  the  Hebrews,  are  filled.  The  greater  part  of  their 
poetry,  which  is  so  generally  held  to  be  spiritual,  is  political. 

7.  "  All  this  might  perhaps  be  so,"  it  will  be  said,  "  were 
it  not,  that  Levi,  as  we  find,  was  to  be  the  guardian  of  the 
law,  consequently  the  protector  of  the  publick  liberty.  The 
superstitious,  lazy  domination  of  priests,  who  had  the  prece- 
dence of  the  other  tribes,  consumed  their  choicest  revenues, 
and  yet  in  times  of  distress  could  not  help  them,  has  confound- 
ed all  these  fine  ideas." 

There  is,  it  must  be  admitted,  some  truth  in  this  objection, 
and  truth,  which  no  one  has  seen  more  clearlv,  than  Moses 
kimself  did.     His  Jirst  plan  was,  that  the  Jirst-honi  of  everu 


131 

family  and  tribe  should  he  holy  to  the  Lord;*  consequently, 
also,  serve  at  the  altar  of  the  national  God  ;  and  vvhat  a  crown 
of  honour  to  the  nation,  and  how  honourable  to  families  would 
such  an  arrangement  have  been,  in  wliich  all  the  heads  of 
their  several  families  should  be  judges,  princes  of  the  people, 
and  servants  in  the  palace  of  Jehovah.  By  this  method  the 
tribes  would  have  been  most  intimately  united  and  no  jealousy 
could  have  separated  them  from  each  other. 

But  when  the  Israelites  danced  round  a  golden   calf,  when 
Moses  saw,  that  he  must  not  commit  himself  to  the  people  at 
large,  in   their  rude  state,  that  they  were  far  from  being  suffi- 
ciently advanced  to  be  prepared  by  him  single  handed,  for  the 
prosecution  and  attainment  of  national  ends   in  the   name  of 
Jehovah,  what  remained  for  the  lawgiver,  but  to  select  a  sin- 
gle tribe,  and  through  that  accomplish   his  purposes  with  the 
rest  ?     This   idea   approached   more  nearly   to  the   Egyptian 
economy,  and  was  at  least  easier  of  execution,  but  it  necessar 
rily  threw  the  apple  of  discord  and  jealousy  among  the  tribes, 
edl  of  whom  would  consider  themselves   as  placed  in  rank  be- 
low the  chosen  tribe.     In  the  choice  of  this  tribe,  Moses  nat- 
urally selected  the  one,f   which  was   most  nearly  allied  and 
most  faithful  to  him,  which  on  the  occasion  of  the  golden  calf, 
that  is,  of  the  rebellion  against  Jehovah,  had  proved  true,  and 
which,   moreover,   had  Aaron   at  its   head.     The   brother  of 
Moses,  second  in  honour  only  to   Moses  in  the  deliverance  of 
Israel,   was  also  a  prince  of  the  Most  High,  the  decorated  im- 
age, though  only  an   image,  of  a  king  and   Supreme  Judge. 
Moses  saved  the  freedom  of  his  nation  as  he  could.     The  tribe 
of  Levi  had  no  inheritance,  no  executive,  still  less   a  legisla- 
tive, and  least  of  all,  a  despotic  power.     The  execution  of  ev- 
ery political  enterprize  depended  on  the  elders  of  the  tribes  of 
the  whole  people.     Levi  was  only  the   learned,  not  the  ruling 
tribe,  and  since  on  it  depended  the   interpretation  of  the  law, 

•  Ex.  xiii.  2.  xii.  6.  xx.  24.  +  E.'c.  xxxii.  23. 


132 

the  sanctuary,  jurisprudence,  medical  knowledge,  and  what- 
ever else  of  science  pertained  to  that  age,  these  things  at  least 
were  not  burthensome  to  the  people  by  any  wide  distinction, 
which  they  implied.  The  priests  were  in  every  thing  only 
counsellors,  mere  servants.  Even  in  the  highest  consultation 
by  Urim  and  Thummim,  the  royal  shield  of  truth,  the  person 
of  the  high  priest  was  lost  sight  of,  for  God  spake,  and  if  the 
priest  was  a  man  of  any  degree  of  feeling,  he  could  not,  under 
the  impression  of  awe,  which  the  most  holy  place  inspired,  and 
in  the  name  of  eternal  truth,  speak  otherwise  than  in  accord- 
ance with  truth  and  rectitude. 

Yet  is  it  undeniable,  that  the  dependance  placed  upon  the 
priesthood  in  the  system  of  Moses  was  the  fust  to  fail,  and 
Moses  seems  himself,  when  in  his  benedictions  he  comes  to 
Levi,  to  feel  this.*  In  the  conquest  and  division  of  the  coun- 
try we  find  little  employment  of  the  breastplate  of  the  high 
priest.  The  fulfilment  of  the  law  of  Moses  was  not  pressed, 
as  it  should  have  been,  and  here  was  laid  the  foundation  of  all 
the  evils,  which  under  Eli  rose  to  almost  perfect  anarchy. 
The  people  also  resolved  to  have  a  king,  and  with  the  reign 
of  the  kings  the  genuine  Mosaic  economy  for  the  most  part 
terminated.  The  reign  of  priests  after  the  captivity  was  any 
thing  but  the  ancient  constitution  of  Moses  ;  in  short,  the  de- 
sign of  the  lawgiver  was  scarcely  apprehended  at  all,  and  still 
less  realized — such  was  the  constant  complaint  of  the  Pro- 
phets. 

8.  "  But  Moses  placed  his  reliance  upon  a  Prophet,  such  as 
he  v/as,  to  whom  Israel  should  give  heed  as  to  him ;  why  did 
this  Prophet  never  come  ?  or  if  he  came,  destroy,  instead  of 
completing  the  work  of  Moses  ?"  How  has  this  great  man 
been  misapprehended,  and  his  noblest  principles  traduced ! 
The  work  of  Moses  remained  alas  1  incomplete,  for  the  stub- 
bornness of  his  people,  and  his  own  sad  destiny  deprived  him 

»  Deut.  xxxiii.  8. 


133 

of  tiie  longed  for  crown  of  his  labours,  the  privilege  of  himself 
putting  his  laws  in  operation  in  the  land  of  Canaan.  lu  a 
iew  months  after  they  went  out  of  Egypt,  the  whole  plan  of 
his  laws  was  arranged,  men  were  sent  to  explore  the  country, 
and  he  was  already  upon  its  borders.  But  the  cowardly  peo- 
ple were  rebellious,  and  he  must  return  and  encamp  for  thirty 
eight  tedious  years  in  the  cheerless  desert  of  a  peninsula  in 
the  Red  Sea.  Of  the  history  of  this  period  we  have  nothing 
but  an  unpretending  record  of  encampments,  though  it  was 
here,  that  he  was  able  to  accomplish  so  much,  and  would  have 
accomplished  every  thing  for  the  establishment  of  his  laws. 
Now  it  was,  that  he  sang  the  90th  Psalm,  in  which  he  con- 
templates the  generations  vanishing  away,  and  his  own  life 
passing  as  an  idle  tale,  and  directs  himself  to  God  as  alone 
enduring. — We  have  already  listened  to  one  half  of  this  sub- 
lime ode,  let  us  now  hear  the  other. 

Who  sees  that  this,  O  God,  is  thine  anger, 
That  he  may  fear  thee,  as  thy  wrath  is  fearful  ? 
Teach  ue,  O  Lord,  so  to  number  our  days, 
That  we  may  apply  our  hearts  to  wisdom. 
Turn,  O  Jehovah  !  how  long  art  thou  angry  I 
'  Comfort  us  again,  we  are  thy  people. 

Let  us  early  rejoice  in  thy  goodness, 
Then  will  we  exult  and  be  joyful, 
All  the  days  of  our  lives. 
Make  our  lives,  O  Lord,  joyful  agam. 
Which  thou  so  long  hast  afflicted. 
Which  so  many  years  have  seen  only  sorrow. 
Let  thy  work,  O  Lord,  appear. 
Which  thou  hast  reserved  for  thy  servants. 
Show  them,  show  their  children  thy  favour. 
Let  the  smiles  of  Jehovah  our  God 
Be  upon  us  again,  establish,  O  Lord, 
Establish  the  work  of  our  hands, 
The  work  of  our  hands,  eslabhsh  thou  it. 

But  the  supplications  of  Moses  did  not  avail.     He  was  not 
destined  to  survive  the  establishment  of  his  work  in  Canaan 


134 

and  since,  as  an  old  man  of  120,  he  saw  his  death  neaf,  since 
he  knew  the  character  of  his  people,  and  no  one  was  perceiv- 
ed, who  could  entirely  fill  his  plan,  what  remained  for  him  in 
his  perplexity  ?  With  what  could  he  sustain  himself,  but  with 
the  hope,  that  God  himself  would  raise  up  another  man  like 
him,  who  should  carry  forward  his  designs  to  their  comple- 
tion, and  to  whom  Israel  would  yield  obedience.  Such  a  man 
could  not  and  would  not  destroy  the  work  of  Moses,  for  it  was 
the  national  constitution,  in  accordance  with  which  even  the 
Prophets  must  speak  and  act.  But  alas !  no  such  man  ap- 
peared in  that  first  age,  on  which  so  much  depended.  Joshua 
was  merely  a  hero,  and  Eleazor  a  priest.  The  power  was  di- 
vided, and  the  rude  tribes  abandoned  the  fundamental  princi- 
ples of  the  Mosaic  economy.  Whether  in  later  times,  and 
after  the  period  of  the  captivity,  there  were  Prophets  like 
Moses,  we  shall  see  hereafter  ;  enought,  that  whoever  has  a 
human  heart,  and  feels  what  pain  and  what  anxious  longings 
the  lost  labour  of  a  year,  to  say  nothing  of  a  whole  lifa^  awa- 
kens in  the  soul  will  not  grudge  the  dying  legislator  so  patri- 
otic a  hope,  at  least  for  his  last  soothing  consolation.  It  was 
indeeed  the  only  reward  of  his  laborious  and  painful  life. 

9.  "But  why,"  it  is  asked,  "did  Moses  give  out  his  code  of 
laws  for  the  work  of  God,  and  his  tables  for  the  hand-writing 
of  Jehovah,  and  why  did  he  implant  in  the  minds  of  his  peo- 
ple their  misanthropy  and  religious  arrogance? 

And  supposing  as  the  question  implies,  that  he  merely  gave 
them  out  as  such  did  he  not  act  wisely  in  doing  so  ?  What 
other  means  had  he  of  attaining  his  end?  Let  one  read  what 
he  endured  for  forty  years,  what  he  bore  amidst  all  the  mira- 
cles, the  benefits  and  judgments,  which  he  performed  in  the 
name  of  God.  How  then  would  he  have  succeeded  had  he 
oroneforth  with  the  cold  dim  light  of  political  philosophy  to  re- 
strain and  convince  his  600,000  rebels. 

Laws  must  be  held  sacred,  and  for  a  rude  people,  such  as 
the  Israelites  then  were,  they  could  become  sacred  in  their 
eyes  only  by  being  regarded   as  divine.     Even  now  our  best 


135 

laws  are  wanting  in  sacredness  and  impressiveness  in  their 
relation  to  the  minds  of  the  people.  Those,  who  violate  look 
upon  them  as  arbitrary  and  conventional  rules,  which  they 
may  venture' to  break  over,  and  the  lawgiver  himself  is  the 
first  to  transgress.  The  economy  of  Moses  was  designed  not 
to  be  thus.  It  was  to  be  regarded,  as  the  ordinances  of  God 
in  nature  are  regarded,  and  as  such  is  it  celebrated  in  the  Pro- 
phets and  Psalms. 

Consider  it  then,  at  least  as  a  matter  of  necessity,  as  pru- 
dence and  humility  in  the  lawgiver,  that  the  laws  of  Moses 
appear  impressed  with  the  glories  of  a  Divine  original.  For 
the  good  of  his  people  he  erected  an  ever  enduring  monu- 
ment, and  yet  his  own  name  was  not  to  receive  the  glory  of 
it;  the  presiding  Genius  of  the  nation  was  its  author. 

Such  is  the  answer,  which  I  would  give  on  the  supposition, 
that  his  laws  were  not  really,  but  only  professedly  of  Divine 
origin.  But  why  need  we  make  this  supposition?  What 
greater  work  has  Providence  to  accomplish  among  men,  than 
to  form  and  promulgate  law  and  order,  light  and  truth,  among 
the  nations?  And  was  ever  so  much  of  these  divine  blessings 
conferred  by  one  institution,  as  by  the  pure,  the  wise,  and  mo- 
ral code  of  Moses? 

And  according  to  the  conception  of  all  nations  is  there  a 
nobler  work  of  God  in  the  souls  of  men,  than  the  divine 
thoughts,  impulses,  aims  and  energies,  which  he  sometimes 
imparts  to  one  chosen  man  for  the  cultivation  of  thousands  ? 
Those  ancient  lawgivers,  the  earliest  and  greatest  benefactors 
of  the  human  race,  have  they  not  universally  been  held  by 
their  cotemporaries,  or  their  posterity  for  favourites  of  the 
Deity,  and  holding  secret  intercourse  with  the  divine  being? 
and  which  of  them  lived  at  so  early  a  period  as  Moses? 

Who  now  will  determine,  when  in  the  soul  of  such  a  man, 
learned  in  all  the  wisdom  of  the  Egyptians,  and  excited  and 
actuated  by  the  God  of  his  fathers,  the  human  ends,  and  tl^e 
more  than  human  begins?    where,  in  the  handwriting  of  the 


136 

tables,  his  finger  and  the  finger  of  God  met  together.  In  the 
grammatical  sense,  we  all  know  what  is  meant  by  sjjin't  and 
finger  of  God,  but  here  there  is  a  historical  relation  of  what 
was  executed  and  done. 

Nor  must  we  judge  of  such  matters  according  to  what  we 
see  in  our  own  times.  We  live  in  the  midst  of  scattered  ruins, 
amid  arts  and  implements  of  all  kinds.  Every  thing  for  us  is 
previously  devised,  has  become  a  familiar  tale,  and  a  matter  of 
record.  Our  most  familiar  and  intimate  thoughts  are  devi- 
sed, they  are  not  our  own.  But  in  the  deep  stillness,  in  the 
sacred  solitariness  of  that  lonely  descent — who  of  us  can 
place  himself  there  ?  who  would  venture  to  judge  and  decide 
concerning  the  inward  working  of  God  in  a  soul  so  pure,  so 
full  of  energy? 

And  why  need  we  decide  ?  Let  them,  who  stood  by  the 
mountain,  and  received  the  law,  seek  to  comprehend  the  mar- 
vellous glory,  which  adorned  the  glowing  heaven  ;  why  should 
we  attempt  it  ?  It  is  enough,  that  the  contents,  and  the  ef- 
fects of  the  law  of  Moses  are  Divine,  and  Divine  also  the  po- 
etry, to  which  it  has  given  birth.  The  work  and  the  effect 
bear  testimony  to  the  work-master. 

Eqx^*'  £^   eqyov 
Oeoiaiv  eriBv^a/iievog  reXeaat  tovtcov  de  yqairjaag 
Yi'OJtJcat  udavuTOiv  re  dsav,  Ovtjtwv  r'avOgaTnav 
avaiaaiv,  j/ie  exarjTU  diagx^Tai  7]ie  xgatsiiai. 


THE  LAW  OF  GOD  AND  MOSES. 

A  JEWISH  FABLE. 

Satan,  the  enemy  of  all  good,  learned  that  God  had  given  to 
the  earth  a  law,  in  which  all  the  wisdom  of  heaven  lay  hidden, 
and  which  should  put  an  end  to  the  worship  of  Satan  upon 
earth.     He  hastened    therefore,  to  the  earth,  saying  to  it, 


137 

"  Earth  where  hast  thou  the  law,  which  God  hath  given  thee  1" 
And  the  Earth  said,  "  The  Lord  knoweth  the  ways  of  his 
wisdom,  I  understand  them  not."  He  went  to  the  sea,  and  to 
the  deep  abyss.  The  sea  and  the  abyss  said,  "  It  is  not  in 
me."  He  went  to  the  realms  of  death,  and  the  dead  said, 
"  We  have  heard  the  fame  thereof  from  afiir." 

After  he  had  traversed  the  world,  and  wandered  through 
all  the  nations,  that  served  him,  he  came  into  the  Arabian  de- 
sert, and  saw  a  man  with  a  shining  countenance  ;  it  was  Mo- 
ses. He  approached  him  in  the  garb  of  hypocrisy,  being 
clothed  as  an  angel  of  light,  and  with  flattering  address  offer- 
ed himself  as  his  scholar.  "  Man  of  God,"  said  he,  "  who 
possesses!  the  wisdom  of  Jehovah,  and  hast  hidden  all  the 
understanding  of  the  Elohim,  and  all  the  mysteries  of  creation 
in  thy  law." 

"  Silence,"  said  Moses  interrupting  him  with  a  look,  that 
at  the  same  time  changed  him  again  into  his  Satanic  form, 
"  silence  !  the  law  is  Jehovah's,  not  mine.  With  him  is  wis- 
dom and  understanding,  counsel  and  strength;  for  man  the  fear 
of  the  Lord  is  wisdom,  and  to  avoid  evil  is  understanding  for 
him." 

Satan  abashed  shrunk  back,  and  the  angels  of  God  ap- 
proached to  attend  upon  a  man  thus  humble  in  his  exaltation. 
They  taught  him,  and  he  gave  instruction  to  them.  The 
prince  of  the  law  was  his  guardian  spirit,  and  God  himself 
answered  frotn  the  cloud.  "  Keep  the  Imo  of  3Iuscs  my  ser- 
vant; because  he  was  humble  and  gave  me  the  glory,  I  have 
given  it  him  for  his  own  possession. 


12* 


VI. 
BLESSINGS  PRONOUNCED  UPON  ISRAEL. 

Whether  Jacob  anticipated  that  his  posterity  would  be  under  the  neces- 
sity  of  conquering  Canaan  by  force  of  arms.  Why  go  painful  a  neces- 
sity existed  in  the  time  of  Moses.  What  was  meant  by  a  war  of 
Jehovah.  Whether  the  claims  of  the  Jewish  nation  to  Canaan  could 
or  need  be  sustained  according  to  our  systems  of  international  law. 
Poetical  title  of  gift,  as  evidence  of  right  to  the  country,  Jacob's  bles- 
sings upon  his  sons.  What  he  probably  effected  by  them,  and  how 
far  his  views  were  adopted  and  followed.  Explanation  of  the  passage 
"  he  was  fleeting  as  water"  in  the  prophecy  upon  Reuben.  Explana- 
tion of  the  blessing  of  Judah.  A  short  history  of  what  it  imported. 
Designation  of  Issachar's  place  of  residence.  Where  probably  it  was 
designed,  that  Dan  should  dwdl.  Illustration  of  the  blessing  of  Jo- 
seph from  local  circumstances.  General  conception  of  Jacob's  testa- 
ment. 

Blessing  uttered  by  Moses.  Difference  between  these  and  those  of  Ja- 
cob. Particular  illustrations.  Striking  position  of  the  land  of  Judaea. 
Its  poetical  renown. 

Appendix.  Tabor  the  mountain  of  the  sanctuary,  a  wise  conception  of 
Moses. 

When  Jacob  predicted  their  destiny  to  his  sons,  he  scarcely 
conceived,  that  they  must  conquer  with  the  edge  of  the  sword 
the  land,  which  he  promised  them.  He  had  quietly  traversed 
it,  and  looked  upon  it  as  his  father-land,  where  even  in  death 
his  bones  longed  to  find  rest.  This  he  divided  to  his  sons 
according  to  the  traits  of  their  several  characters,  as  a  land 
for  herdsmen.  Of  a  bloody  conquest  no  trace  of  a  conception 
IS  found  in  his  benediction.  He  looked  with  horror  upon  the 
deed  of  Simoon  and  Levi  in  destroying  a  Canaanitish  town 
and  family,  who  yet  had  insulted  his  race.     He  probably  sup- 


139 

posed,  that  his  sons  would  soon  range  over  the  country  again, 
and  establish  themselves  here  and  there,  as  he  had  pointed 
out  to  them.  But  it  was  destined  to  be  otherwise.  Four 
hundred  years  the  nation  lingered  in  Egypt,  and  had  no  na- 
tional leader.  It  sunk  under  oppression,  till  finally,  awakened 
by  distress,  it  received  a  deliverer,  whom  yet  it  followed  with 
difficulty.  What  hindrances  did  he  find  in  his  way?  In 
Canaan  itself  every  thing  was  changed.  Immediately  on  his 
going  out  from  Egypt  the  hordes  of  Amalek  went  forth  to 
meet  and  oppose  him,  no  people  would  willingly  yield  him  a 
passage,  and  with  arms  in  his  hands  he  must  open  a  way  for 
his  host.  That  Moses  did  this  unwillingly  we  see  from  the 
whole  account  of  his  march.  He  chose  not  the  shortest  and 
most  direct  routes  to  Canaan,  because  he  must  have  forced 
his  passage  through  a  nation  of  Egyptian  origin,  and  he  was 
chiefly  careful  for  the  safe  return  of  his  unwarlike  host. 
Through  some  kindred  nation  as  the  Edomites  he  supposed 
that  he  might  pass,  and  gave  assurances  against  the  slightest 
injury.  All  was  to  no  purpose,  and  so  his  people  must  first 
range  for  thirty  years  in  the  desert,  the  aged  die,  and  the 
young  be  formed  into  a  warlike  race  in  the  best  manner,  that 
circumstances  permitted.  For  one  thing  was  certain,  that 
among  the  inhabitants  of  Canaan  the  Israelites  could  not  live 
in  conformity  with  the  laws  of  Moses.  These  nations  were 
warlike  hordes,  and  Israel  was  to  be  a  peaceful,  agricultural 
people.  A  part  of  the  inhabitants  of  the  country  were  trog- 
lodytes, dwellers  in  caves,  and  we  know  how  debased  and 
hateful  these  "were  in  the  eyes  of  Nomade  tribes. 

The  sons  of  base  men,  nameless  children, 
Who  should  be  driven  from  the  land ; 

says  Job,*  and  Moses.t  They  must  be  expelled  from  the 
country  on  account  of  their  savage  mode  of  life,  the  promis* 

*  Job.  XXX.  1—8.     tLev.xviii  24—30.    Num.  xviii.  23.  29.  34. 
Deut.  ii.  10—13.     ix.  2.    Wisdom  of  Sol.  xii.  3—6, 


140 

cuous  intercourse  of  the  sexes,  and  other  vices  among  them. 
The  Hamitish  superstition  however  was  the  blackest  of  all, 
for  human  sacrifices  existed  among  them,  and  how  could  this 
consist  with  the  Mosaic  economy  and  political  constitution? 
Only  one  means  too  remained  of  attaining  the  end,  the  sad 
but  common  right  of  war,  as  it  existed  in  those  times.  They 
must  leave  the  country  or  be  destroyed !  That  Moses  felt  the 
severity  of  this  measure,  as  deeply  as  we  feel  it,  we  see  from 
the  mild  laws  of  war,  which  he  prescribed  to  the  Israelites  for 
after  times.*  He  commanded  even  to  spare  the  trees  in  a 
country  made  the  seat  of  war.  This  too  was  now  a  war  of 
sad  necessity,  or  as  it  was  called  a  war  of  Jehovah,  that  is,  an 
expedition,  to  which  they  were  constrained  by  a  regard  to  the 
land  of  their  fathers,  their  religion,  the  graves  and  primeval 
claims  of  their  ancestors.  What  holy  war  of  modern  times 
would  bear  a  comparison  with  it?  And  yet  how  fearfully  has 
this  expedition  in  the  name  of  Jehovah,  i.  e.  for  ancient  pos- 
sessions and  ancestral  rights  been  abused  !  Israel  fought  pro 
aris  et  focis  patrum,  for  from  this  country  they  came,  and 
there  lay  the  bones  of  their  fathers.  There  was  many  a  grove, 
and  altar,  sacred  to  the  God  of  their  fathers;  every  thing, 
which  among  ancient  nations  was  denominated  the  family 
sanctuary,  was  to  be  sought  there.  The  nation  moreover 
could  not  remain  in  the  desert.  In  the  short  space  of  40 
years  600,000  had  died,  and  they  were  not  formed  to  live  like 
the  predatory  hordes  of  the  Ishmaelites.  A  race  of  shepherds 
must  have  a  place  of  rest,  and  where  should  they  go,  if  not  to 
their  own  fatherland.  This  is  the  hereditary  right  of  all 
dwellers  in  tents  among  the  Orientals.  They  feed  their  flocks, 
where  their  fathers  fed  them,  and  their  flocks  themselves  know 
the  way  to  their  places  of  resort.  It  is  strange,  that  we  should 
seek  to  justify  a  people  so  ancient  and  diverse  from  us  in  their 
notions  of  life,  and  of  the  rights  and  relations  of  their  tribes, 

Deut.  XX. 


141  • 

by  our  notions  of  property,  or  to  judire  them  by  our  most  mo- 
dern international  laws,  of  both  which  they  were  wholly  igno- 
rant. The  testaments  and  transmitted  rights  of  their  ancestors 
were  not  recorded  in  written  formularies,  but  preserved  in 
traditions,  in  songs,  in  benedictions,  and  for  these  they  con- 
tended as  for  their  most  sacred  possessions,  as  for  the  honour 
of  God  and  of  their  race.  Instead  of  juridical  formularies 
let  us  now  examine  a  poetical  title  of  gift  and  inheritance, 
which  we  have  reserved  for  this  connextion.  It  is  the  bless- 
ing of  Jacob,  who  had,  as  it  were,  a  map  of  Canaan  before 
him,  and  distributed  the  country  to  his  children  as  his  proper- 
ty. We  shall  notice  how  he  places  the  tribes,  and  represents 
their  entering  upon  their  inheritance,  and  afterwards  by  way 
of  contrast  treat  of  the  blessing  of  Moses;  as  aside  from  that 
consideration  this  would  be  the  place  for  doing  so.  So  far  m^ 
the  benediction  unfolds  personal  traits  of  the  sons  of  Jacob, 
I  have  elsewhere  illustrated  it;*  here  it  is  before  us  only  as  a 
national  document,  as  the  most  ancient  map  of  Canaan,  in 
which  we  shall  at  the  same  time  see,  what  effect  the  oracle  of 
the  patriarch  produced  on  the  spirit  of  the  nation. 

JACOB'S  TESTAMENTARY  WILL 

IN   REGARD  TO  THE  INHERITANCE  OF  THE  TRIBES. 

Gather  yourselves  together,  that  I  may  declare 
What  shall  befalyou  in  later  times. 
\ssemble  yourselves  and  hear,  ye  sons  of  Jacob, 
And  hearken  unto  Israel  yourfuther. 

[Jacob  does  not  form  a  distinct  conception  of  the  time, 
when  the  prophecy  will  have  its  accomplishment.  He  wished 
perhaps,  that  it  might  be  soon  after  the  death  of  Joseph,  be- 
cause he  longed  himself  to  be  out  of  Egypt.  But  such  a  wish 
was  at  variance  with  the  period  of  400  years  in  that  dream 
of  Abraham,  in  which  servitude  and  affliction  were  exhibited 

•Briefe,  das  studium  derTheologie  betreffcd  Th.  I. 


•  142 

as  the  destiny  of  his  posterity.  The  dying  swan  therefore 
looked  forward  to  far  off  times,  but  his  last  song  could  not  but 
commemorate  the  land  of  Canaan,  as  the  land  of  his  heri- 
tage, and  fix  it  in  the  hearts  of  his  children,  that  thus  they 
might  always  feel  themselves  strangers  in  Egypt,  and  have 
fheir  liveliest  hopes  fixed  upon  those  distant  mountains.  With- 
out doubt  this  song,  like  the  older  traditions  of  their  fithers, 
contributed  much  to  preserve  the  spirit  of  the  nation  uncon- 
taminated  even  in  Egypt,  and  to  cherish  the  feeling,  that  they 
were  a  race  never  to  be  united  with  the  nation,  in  which  for 
the  time  they  were  sojourning.] 

Reuben,  thou  !    my  first  born  son, 

M}'  might,  the  firstling  of  my  strength  ! 

Thy  precedent  dignity  and  excelling  power, 

Pass  by  thee,  as  the  proud  waves,* 

Thou  hast  precedence  no  more. 

For  thou  wentest  up  to  thy  father's  bed, 

Thou  hast  defiled  thy  father's  couch. 

[A  sad  beginning,  and  painful  both  for  farther  and  son.  Reu- 
ben has  dishonoured  his  family,  and  his  birthright,  the  hon- 
ours of  the  tribe,  which  pertained  to  the  firstborn  are  taken 
from  him,  and  given,  as  we  shall  see,  to  two  of  his  brethren. 
Judah  obtains  the  precedence  in  rank  and  dignity,  the  scep- 
tre of  command,  and  Joseph  the  two  fold  inheritance.  The 
priesthood,  (of  which  Jacob  however  knew  nothing),  after- 
wards fell  to  Levi.     Reuben  must  receive  but  a  common  in- 

*I  offer  it  for  consideration,  whether  this  slight  verbal  elucidation  of  this 
passage  does  not  as  clearly  suit  the  context,  as  the  common  construction 
does  violence  to  it?  What  sense  in  saying,  he  passes  away  with  levity 
or  with  pride  as  water?  and  then  how  forced?  Does  the  dying  father  deal 
in  sarcasm  ?  and  that  too  respecting  the  misfortunes  of  his  son,  the  recol, 
lection  of  which  must  so  deeply  affect  him  ?  Could  the  last  clause  of 
the  preceding  verse  moreover  stand  alone  ?  Obviously  it  belongs  to  the 
following ;  and  then  the  otherwise  imperfect  parallelism  is  rendered  cqri* 
plete, 


143  ' 

heritailce  among  the  tribes,  and  the  command  of  Jacob  in 
this  particular  was  followed.  The  patriarch  assigned  him  no 
definite  boundaries,  and  he  afterwards  received  his  inheritance 
without  the  proper  limits  of  the  holy  land.  How  sad,  and  at 
tlie  same  time  beautiful  is  the  image  presented,  that  the  super- 
abundant dignity  and  power  which  belonged  to  him,  now 
sweeps  by  him  like  a  proud  wave,  and  his  hopes  are  annihila- 
ted by  his  guilt.] 

Simeon  and  Levi !  they  are  bretliren. 
Their  swords  were  instruments  of  murder* 
My  soul  came  not  into  their  bloody  counsel, 
My  heart  was  not  joined  in  their  company. 
When  in  anger  they  slew  a  hero, 
And  in  revenge  destroyed  a  noble  ox,* 
Cursed  be  their  revengeful  anger. 
Cursed  be  their  cruel  hatred, 
I  will  divide  tliem  in  Jacob, 
And  scatter  them  in  Israel. 

[The  command  of  the  patriarch  was  fulfilled,  and  the  de- 
scendants were  destined  to  bear  the  burthen  of  the  fathers  of 
their  tribes.  Simeon  was  in  little  estimation,  and  Moses  omit- 
ted him  in  uttering  his  benedictions,  probably  because  he 
could  find  for  the  tribe  according  to  this  ancient  oracle  no  fix- 
ed boundaries.  It  afterwards  acquired  a  few  scattered  cities  in 
Judah,  and  was  compelled  to  seek  places  of  residence  without 
the  limits  of  Judfea.  For  Levi  Moses  provided  also  by  giving 
the  tribe  48  scattered  cities.  We  have  now  done  with  those  or- 
acles, which  are  of  a  melancholy  character.  With  the  bless- 
ing Qfi  the  princely  Judah  we  are  at  the  same  time  conducted 
to  tlie  land  of  promise.] 

*Ox  and  man  are  here  S3Tionymous.  The  parallelism  shows  this,  and 
we  know,  that,  even  in  the  poetry  of  the  Greeks,  a  stately  ox  was  the  im- 
age to  represent  a  brave  man.  [This  is  not  the  only  case  in  which  it  is 
nearly  impossible  to  give  the  sense  as  litterally,  as  I  have  aimed  to  do, 
and  at  the  same  time  preserve  any  degree  of  poetical  expression.    Tr.] 


144 

Judah,  thou  art  he, 

"Whom  thy  brethren  (as  a  leadef)  shall  praise. 
Thy  hand  shall  be  upon  the  neck  of  thine  enemies, 
Thy  father's  children  shall  bow  down  before  thee. 

Judah  is  a  young  lion  ! 
By  spoils,  my  son,  art  thou  exalted ! 
He  lieth  down,  he  croueheth  as  a  lion. 
As  a  strong  lion,  who  will  rouse  him  up? 

The  sceptre  shall  not  depart  from  Judah, 
Nor  the  commander's  st  iff  from  his  march,* 
Until  he  comes  to  his  place  of  rest. 
And  nations  are  obedient  to  him. 
For  he  bindeth  his  foal  to  the  vine,t 

*I  venture  to  retain  the  Hebrew  though  some  prefer  the  reading  of  the 
Samaritan  copy.  How  could  the  patriarchal  shepherd  be  thinking  of  mil- 
ilitary  standards,  while  his  sons  were  standing  before  him  as  shepherds, 
and  when  all  the  other  images  possess  the  corresponding  simplicity.  Ju- 
dah's  hand  is  clenched  upon  the  neck  of  his  enemies,  he  seizes  his  prey 
like  a  lion,  he  marches  forth  as  a  conqueror,  and  complacently  and  proud- 
ly satiates  himself  with  wine  and  milk.  Such  are  the  images,  which  the 
picture  presents,  and  how  came  warlike  banners  among  them  ?  Besides 
the  parallelism  requires  rather  the  sense,  which  I  have  given.  Judah 
is  always  to  retain  the  insignia  of  office,  and  since  the  language  here 
relates  to  a  march  toward  Canaan  or  Shiloh,  the  place  of  rest,  the  sense 
becomes  clear.  "  Judah  in  his  march,  and  his  pursuit  of  his  enemies 
is  never  to  lay  down  the  staff  of  a  commander,  till  peace  is  secured,  and 
the  nations  brought  in  subjection."  That  the  original  Mord  here  means 
not  only  a  commander,  but  the  commander's  staffof office,  is  plain  from 
Num.  xxi.  18.  as  well  as  from  the  parallelism.  The  word  corresponds 
with  "sceptre"  as  "his  march"  must  also  with  "Judah."  This  again 
according  to  what  follows  can  only  mean  the  going,  the  steps,  the  march 
of  Judah.  That  the  original  admits  of  this  s6nse,  and  that  indeed  the 
name  of  the  foot  in  Hebrew  was  derived  from  its  motion,  its  step,  needs 
no  proof. 

tThough  afterwards  used  in  a  wider  sense,  these  images  originally 
expressed  only  the  exultation  of  the  hero  in  his  new  and  fertile  country. 
In  this  feeling  he  dismounts,  and  binds  his  ass  by  the  rich  clusters,  wash- 
es his  garment  in  wine,  cleanses  his  mouth  with  milk  &c.  Of  a  moral 
sense  it  is  not  probable  the  patriarch  thought.  He  aimed  rather  to  ex- 
cite Judah  to  take  the  lead  in  returning  to  Canaan  by  exhibiting  them  a 
picture  of  secure  and  triumphant  peace. 


145 

His  ass's  colt  to  the  choice  vine. 
In  wine  he  washes  his  garment, 
His  mantel  in   the  blood  of  the  grape. 
His  eyes  are  sparliling  with  wine, 
His  teeth  are  white  with  milk. 

[Every  one  feels  here,  that  the  whole  picture  represents  only 
a  march,  or  progress  of  a  Nomade  horde.  Judah  is  preferred 
to  the  dignity  and  power  of  the  firstborn,  that  he  may  march 
in  advance  of  all,  that  his  hand  may  be  first  in  the  neck  of 
his  enemies,  that  he  may  be  a  bold  lion,  and  lay  himself  down 
in  Canaan  in  confidence  and  tranquility.  The  course  is  to- 
wards Shiloh,  and  Jacob  perhaps  named  that  place,  because 
it  was  in  his  own  peculiar  region  of  country,  between  Sichem 
and  Bethel,  and  thereby  he  at  the  same  time  instructed  Judah 
not  to  lay  down  the  badge  of  a  leader,  till  he  reached  the  in- 
he|j|;ance  of  his  father.  The  parallelism  in  the  mean  time 
shows,  that  the  patriarchal  Prophet  had  more  in  view  here, 
than  the  name  merely,  and  that  the  term  signified  also  a  place 
of  rest,  a  city  of  peace.  For  the  conquerer  does  notjbind  hi.s 
ass  to  the  vine,  and  wash  his  mantle  in  the  blood  of  the  grape, 
until  the  nations  quietly  obey  him.  Judah  in  a  measure, 
though  not  fully,  performed  the  duties  thus  imposed.  He  did 
not  impel  his  brethren  to  leave  Egypt,  but  suffered  himself  to 
be  oppressed,  like  the  others,  until  a  levite  came  and  effected 
their  deliverance.  In  the  desert  Judah  (probably  with  the 
banner  of  a  lion,  in  accerdance  with  the  language  of  Jacob 
here,)  proceeded  in  advance  of  his  brethren;  but,  so  soon  as 
they  arrived  at  Shiloh,  (supported  also  perhaps  by  the  author- 
ity of  this  benediction)  he  secured  to  himself  the  first  portion 
of  the  conquered  country,  though  the  nations  inhabiting  the 
land  were  not,  as  the  same  authority  required,  all  of  them  yet 
brought  in  subjection.  He,  indeed,  was  now  supplied  with  a 
land  rich  in  vineyards  and  pasturage,  but  a  large  part  of  his 
brethren  were  destitute,  and  when  afterwards  it  was  enquired 
of  the  sacred  oracle,  "  who  shall  conduct  the  war  1"  no  other 
13 


146 

answer  could  be  expected,  (according  to  this  same  blesSiflg  of 
Jacob,)  than  "  Judah  shall  be  the  leader."  For  this  was  a 
duty  pertaining  to  his  rank,  by  right  of  Which,  also,  he  baid  at 
once  appropriated  the  half  of  the  land  of  Canaan. — After  Da- 
vid the  most  renowned  of  their  kings  arose  out  of  Judah,  the 
images,  which  occur  in  this  ancient  benediction,  could  not 
fail  to  be  applied  more  especially  to  him,  and  thus  the  lion  of 
the  tribe  of  Judali  reposed  himself  in  a  still  higher  sense.  Jeru- 
salem is  denominated,  by  a  Prophet,  Ariel,  the  lion  of  God^  and 
now  the  conqueror  dips  his  mantle  in  the  blood  of  his  enemies, 
as  the  Patriarch  of  old  had  di*:)ped  it  in  the  guiltless  blood  of 
the  grape.  In  process  of  time  these  figurative  expressions 
were  transferred  even  to  the  lineage  of  David,  and  finally,  they 
were  all  appropriated  in  one  of  the  latest  Prophets,  to  the  fu- 
ture king  of  peace  and  blessedness,  including  even  the  ass 
and  the  ass's  colt.  The  whole  plainly  sprang  from  this  an- 
cient prophecy,  as  the  original  source.  The  tribe  of  Juoah 
always  maintained  itself  the  first  in  rank  and  dignity.  Even 
in  the  captivity,  the  leader  of  the  people  was  a  prince  of  Judah, 
and  Zerubabel  of  that  tribe  was  their  guide  in  the  return  from 
captivity.  Thus  one  thing  is  connected  with  another  by  the 
relations  of  time,  and  with  the  progress  of  events  the  sense  of 
the  prophecy  was  more  and  more  amplified,  as  we  shall  soon 
.see  more  at  large.*] 

Zebulon  shall  dwell  by  the  sea, 

At  the  haven  for  ships  shall  he  dwell, 

And  his  boundary  shall  reach  to  Sidon. 

*  I  merely  remark  in  addition,  that  in  this  way  the  literal  sense  of  the' 
blessing  took  continually  a  wider  compass.  The  word  "  forever"  which 
probably  belonged  to  the  second  clause,  was  referred  to  the  first.  "  For. 
ever  shall  the  sceptre  not  depart  from  Judah,"  and  thus  the  second  clause 
acquired  an  entirely  new  sense.  A  long  critical  history  might  be  writ- 
ten on  this  passage.  The  original  sense,  and  the  natural  progress  of 
the  conceptions  connected  with  it,  will  be  pretty  clear  from  what  I  have 
Said. 


147 

[It  was  propably  Jacob's  intention,  that  when  Judah  had  ta- 
ken the  lead  as  far  as  Shiloh,  the  heritage  of  his  father,  Zebu- 
Ion  should  fall  to  the  West,  and  seek  his  dwell iug  place  by 
the  sea;  and  though  they  came  to  Shiloh,  and  divided  the  land 
under  other  circumstances,  than  were  contemplated,  the  com- 
mand was  too  distinct  not  to  direct  Zebulon  for  his  residence 
to  the  bay  of  Acco,  which  nature  herself  has  marked  with 
convenient  harbours  along  its  coast.  He  did  not,  however, 
extend  his  limits  to  Sidon,  because  the  conquest  of  the  upper 
part  was  not  completed,  though  this  district  is  mentioned  in 
Josh.  xiii.  C.  as  the  heritage  of  Israel.] 

Issachar  is  a  strong  beast  of  burden, 
That  lieth  down  between  two  hills. 
He  seeth  that  repose  is  pleasant, 
The  land  around  is  beautiful, 
He  stoopeth  his  shoulder  to  bear, 
And  serveth  the  vessels  of  water.* 

[He  was  to  choose  for  himself,  that  is,  the  delightful  valley 
between  Tabor  and  Hermon,  and  there  dwell  in  tranquility- 
There  he  would  find  a  beautiful  country,  and  fine  views, 
suited  to  his  peaceful  character.  There  among  the  rivers  and 
fountains  he  could  distribute  the  water,  and  in  his  patient  and 
industrious  manner  become  useful  to  other  pastoral  tribes,  and 
gain  profit  to  himself     This  is  plainly  the  primary  and  simple 

r  *  The  language  here  by  no  means  relates  to  tribute,  for  how  would 
that  be  consistent  with  the  image  of  a  beast  of  burden,  the  comparison, 
with  which  is  yet  obviously  continued  in  the  representation  of  bearing  up- 
on the  shoulder.  The  word  in  the  original  meant,  undoubtedly,  a  bottle 
or  leather  bag,  and  the  notion  of  tribute  came  to  be  denoted  from  their 
bringing  tribute  in  bags  or  sacks.  Issa(^ar  came  to  dwell  by  the  Kadu. 
mim,  small  streams  and  torrents,  which  were  swollen  in  time  of  rain,  and 
here  according  to  his  patient  nature  he  was  to  divide  the  water  to  his 
brethren,  the  roving  herdsmen,  and  obtain  from  it  his  own  advantage. 
That  in  this  region  there  were  assemblages  of  herdsmen  for  the  dis, 
ftribution  of  >vater,  wp  see  fj-om  jhe  song  of  Deborah.    Jud  v.  11, 


148 

sense  of  the  passage,  and  we  shall  see,  in  the  benedictions  of 
Moses,  how  he  wished  to  apply  and  use  the  labour  of  this  tribe 
for  the  place  of  his  sanctuary.  His  word  was  not  accomplish- 
ed ;  but  the  passage  in  the  blessing  of  Jacob  was  too  plain,  for 
Issachar  to  fail  of  obtaining  his  portion  between  Tabor  and 
Hermon,  where  every  thing,  which  Jacob  said  of  the  beauty 
of  the  country,  was  found  true.  It  abounds  in  delightful  views, 
and  fertile  pastures,  and  the  character  of  Issachar  proved  to 
accord  with  the  language  of  the  Patriarch.  The  tribe  pro- 
duced few  heroes,  though  its  long  and  beautiful  valley  was 
often  the  theatre  of  war.  But  this  tribe  was  strong  in  the 
number  of  its  population,  and  even  in  Egypt  had  increased  to 
a  great  extent.*] 

Dan  also  shall  be  the  leader  of  his  tribe, 
«        As  one  of  the  tribes  of  Israel, 

A  serpent  shall  Dan  be  in  the  way, 
A  horned  serpent  in  the  path, 
That  biteth  the  heel  of  the  horse, 
So  that  his  rider  falleth  backward. 

[By  the  first  words  here  Jacob  admits  Dan,  who  was  the  first 
among  the  sons  of  his  concubines,  among  his  other  sons  to 
receive  an  inheritance  with  them.  This,  therefore,  could  not 
be  altered,  when  they  took  possession  of  that  country,  but 
since  he  was  the  seventh  in  order,  he  was  set  far  back  and 
received  his  portion  among  the  last  and  least  regarded.  Ac- 
cording to  the  intention  of  Jacob  he  was  to  have  his  inherit-^ 
ance  in  a  region,  where  from  narrow  mountain  passes  he  might 
fall  upon  the  rear  of  an  enemies'  cavalry  in  their  incursions, 
and  make  their  riders  fall  backwards.  A  small  part  of  the 
tribe  of  Dan  accordingly  sought  the  Northern  section  of  the 
country,  probably  as  the  lAritage  assigned  it  by  the  language 

*  There  may  perhaps,  be  a  play  upon  words  intended  in  the  original, 
as  the]term  used  means  both  a  heap  and  an  ass.  The  former  notion  may 
have  led  to  the  latter. 


149 

of  Jacob.  All  incursions  into  Judnea  came  from  Syria  through 
the  valleys  of  Libanus.  That  was  the  way  of  the  nations,  and 
thither  very  appropriately,  if  we  judge  it  by  the  character  of 
its  hero  Sampson,  the  tribe  resorted.  To  the  Philistines  he 
was  truly  a  serpent  in  the  way,  a  bold  cerastes,  which  threw 
itself  from  behind  upon  the  horses  heels.  By  craft  and  a 
skilful  choice  of  positions  he  defended  himself  against  multi- 
tudes, and  greatly  injured,  when  he  could  not  conquer  them. 
On  the  side  of  the  Philistines,  also,  Dan  had  a  country  full  of 
caverns  and  narrow  passes,  where  the  tribe,  especially  in  the 
deeds  of  Sampson,  rendered  itself  distinguished  by  the  artifi- 
ces of  war.] 

I  hope  in  thy  salvation,  O  Jehovah. 

[These  words,  which  have  been  thought  so  obscure,  and  been 
so  variously  interpreted,  seem  to  me  to  derive  a  pretty  clear 
explanation  from  the  connexion,  in  which  they  stand.  On 
the  North  the  land  of  Judsea  was  exposed  to  the  most  power 
ful  and  dangerous  attacks,  as  has  been  shown  by  the  history' 
of  the  various  conquests  and  desolating  incursions,  which  it 
has  experienced.  And  there  must  Dan  have  his  dwelling 
place  !  There  must  Jehovah  bring  deliverance  to  the  nation 
or  they  must  perish.  In  such  deliverance  the  patriarchal 
Prophet  confided,  and  by  this  expression  showed  how  deeply 
he  looked  into  the  condition  and  wants  of  the  country,  which 
his  sons  were  to  inhabit.*] 

Gad  I  (a  troop)  troops  oppress  him, 
But  he  shall  press  upon  their  rear. 

*  The  original  signifies  help,  assistance,  deliverance.  This  in  all  his 
difficulties  Jacob  had  hoped  for  and  received  from  God.  He  hoped  for 
it  also  for  the  safety  of  his  sons,  when  he  was  obliged  to  speak  of  dan- 
gerous  assaults.  This  seems  to  me  the  easiest  and  most  natural  ex- 
planation, which  the  context  admits.  Every  other  is  far-fetched  and 
unsupported  by  the  context. 
13* 


150 

[In  the  original  a  fourfold  play  on  words.  We  know  not  by 
what  crowd  of  nations  Gad  was  to  dwell,  for  Jacob  could  hard- 
ly have  referred  to  the  country  beyond  Jordan,  out  of  the  pro- 
per limits  of  Canaan,  where  Gad  actually  inhabited.  Yet 
here  in  a  country  of  Nomades,  on  the  mountains  of  Bashan, 
Gad  had  occasion  to  show  the  import  of  his  name.  It  was  a 
bold  tribe,  and  Moses  saw  with  sorrow,  that  it  demanded  its 
inheritance  beyond  Jordan.] 

Out  of  Asher  cometh  bread,  that  is  rich, 
He  it  is,  that  yieldeth  dainties  for  kings. 

[This  passage  was  too  intelligible  not  to  be  obeyed,  especially 
when  Moses  had  given  the  interpretation.*  Asher  obtained 
a  region  rich  in  oil  and  fruits,  between  the  mountains,  and 
near  the  sea  coast.] 

Naphtali  is  a  spreading  terebinth, 
He  sends  up  beautiful  branches. 

[This  tribe  received  a  mountainous  tract,  covered  with  forests, 
on  the  Northern  border  of  Canaan,  where  it  flourished  like  a 
terebinth  with  its  luxuriant  top.  And  now  Jacob  turned  to 
Joseph  the  benefactor  of  his  family,  who  stood  there  as  a 
prince  crowned  in  the  midst  of  his  brethren.  He  did  in  fact, 
crown  him  among  them  by  giving  him  in  his  two  sons  the  se- 
cond prerogative,  which  he  had  taken  from  Reuben,  the  two- 
fold inheritance  ;  and  more  than  this,  because  he  had  been 
his  benefactor,  he  gave  him  his  more  special  paternal  blessing, 
the  guardian  providence  of  his  youth.] 

The  son  of  a  fruitful  mother  is  Joseph, 
The  branch  of  a  fruitful  tree  by  the  well, 
Whose  branches  shoot  over  the  wall. 

They  were  embittered  and  shot  at  him, 
And  hated  him,  who  are  skilful  with  arrows, 
Yet  his  bow  abode  in  its  strength, 

*  Deut.  x.xxiii.  24.  25. 


151 

His  arms  and  hands  moved  quickly. 

From  the  hands  of  the  mighty  God  of  Jacob, 
From  his  name,  who  guarded  me  upon  my  rock,* 
From  thy  father's  God — he  stood  by  thee, 
From  the  Almighty — he^will  still  bless  thee. 
The  blessings  of  heaven  above, 
Blessings  of  the  sea  that  is  beneath. 
Blessings  of  the  breasts  and  of  the  womb. 

The  blessings  of  thy  father  prevail 
Above  the  blessings  of  my  mountains. 
To  the  glory  of  the  everlasting  hills.t 
They  shall  come  on  the  head  of  Joseph, 
Of  him  that  was  crowned  among  his  brethren. 

[So  far  as  this  blessing  contains  allusions  to  Rachel  and  the 
early  history  of  Joseph,  I  will  not  repeat  the  illustrations  of  it, 
which  I  have  given  elsewhere. |  Here  it  will  simply  serve  us 
as  a  map  of  the  region,  which  Joseph  was  to  possess  in  Canaan 
for  the  two  tribes  of  his  posterity.     The  Patriarch  describes  it 

*  This  passage,  also,  Moses  explains,  (Deut.  xxxiii.  16.)  who  instead 
of  a  watchman  over  the  stone  of  Israel  places  the  God,  who  appeared  to 
him  in  the  bush,  the  guardian  God  of  his  life  in  his  first  manifestation, 
as  Jacob  here  names  the  guardian  of  his  youth,  in  his  earliest  appearing. 
The  construction  has  nothing  harsh,  if  we  regard  it  as  the  usual  abbre- 
viated name  of  God,  as  connected  with  the  incident  referred  to,  of  the 
same  kind  with  other  local  names  of  God,  as  Gen.  xxii.  14.  &c.  the  God 
of  Bethel.  Let  one  read  Gen.  xxviii.  15.20.21.  where  the  phrase  is 
explained,  and  say  whether  an  expression  more  fitting  the  incident  could 
have  been  put  in  the  mouth  of  a  shepherd. 

t  Moses,  the  most  ancient  and  authentick  interpreter  of  this  passage, 
has  understood  by  the  term  here  used  mountains,  (Deut.  xxxiii.  15.)  and 
the  parallelism  also  requires  it.  The  reference  is  to  the  smaller  moun- 
tains of  Canaan,  whicn  Jacob  looks  upon  as  his  own  land,  and  above 
which,  Libanus  rises  as  one  of  the  elevations  of  the  primitive  world. 
The  spices  and  balsamic  odours  for  crowning  the  head  of  Joseph  are,  in 
the  language  of  poetry,  the  blessingsof  the  mountains,  their  costly  glory, 
ae  Moses  describes  them  elsewhere,  Deut.  xxxiii.  15. 

J  Briefe  das  Studium  der  Theologie  betreffend,  Th.  1. 


152 

in  a  picture  of  the  life  of  Joseph.  His  branches  spring  up 
luxuriantly  over  a  fountain  where  the  boughs  reach  over  the 
wall.  He  is  an  invincible  archer,  whose  arms  and  hands  are 
only  rendered  the  more  active  by  the  assault  of  the  bravest 
enemies.  He  is  crowned  with  the  peculiar  blessing  of  high 
mountains,  where  the  heavens  are  expanded  above,  and  the 
sea  spreads  beneath,  in  which  image  the  wish  of  the  father 
aspires  even  to  the  heights  of  the  primitive  world.  What  then 
were  these  ancient  mountain  heights?.  Moses  explains  the 
matter  in  his  benedictions.  He  shall  trample  the  nations  even 
to  the  extremity  of  the  land.  Ephraim,  therefore,  the  mighty 
unicorn,  with  his  fraternal  tribe,  was  to  dwell,  probably  on  the 
highest  Northern  elevations  of  the  country,  on  the  skirts  of 
Mount  Lebanon.  Here  was  Phiala,  the  fountain  of  the  river 
Jordan,  by  which  the  fair  fruit  tree  was  to  be  nourished,  and 
here  it  might  shoot  its  branches  upon  the  wall,  and  beyond  the 
wall  or  boundry  of  the  land,  and  exhibit  the  active  and  untir- 
ing boldness,  for  which  the  father  of  the  tribe  was  renowned. 
Here  they  had  the  heavens  above,  and  the  sea  stretching  be- 
neath ;  here  the  blessings  of  the  everlasting  hills,  the  moun- 
tains of  the  primeval  world,  from  which  were  to  be  brought 
spices  and  precious  things,  as  a  diadem  and  an  unction  for  the 
head  of  him,  that  was  crowned  among  his  brethren.  In  this 
way  every  particular  in  this  pregnant  benediction  becomes 
not  only  consistent  but  picturesque  and  local,  As  Lebanon, 
like  a  mountain  of  the  primeval  world,  overlooks  the  land  of 
Canaan,  crowned  with  white,  and  lifts  itself  to  the  clouds  ;  as 
the  everlasting  cedars,  Dhe  trees  which  the  Lord  hath  planted, 
stand  upon  it,  and  its  deep  vallies  beneath  are  filled  with  vine- 
yards around  the  numerous  fountains,  which  flow  from  them  ; 
so  shall  this  tribe  flourish,  fresh  and  lively  as  the  vine  upon 
Lebanon,*  as  a  fruit  tree  by  the  fountains  of  water.  The 
mountain  abounds  in  trees,  which  yield  odorous  gums,  (from 
which  the  Greek  name  was  taken,)  spices  for  the  head  of  Jo- 

*  Hos.  xiv.  8. 


153 

seph,  balsams  for  the  head  of  him,  that  was  crowned.  The 
smell  of  Lebanon  occurs  in  the  song  of  Solomon  and  the  Pro- 
phets,* as  a  poetical  expression  for  precious  odours  and  spices. 
The  pass  of  Hamath,  in  which  Joseph  is  here  placed,  as  the 
strongest  and  most  expert  archer  is  the  most  important  for  the 
safety  of  the  whole  country,  and,  according  to  tlie  figure  em- 
ployed by  Moses,  Ephraim  and  Manasseh  were  to  guard  it 
with  the  strength  and  vigiour  of  a  wild  bullock.  And  who  can 
deny  the  wisdom  exhibited  in  these  conceptions  of  the  Pa- 
triarch ?  The  children  of  his  Egyptian  son  he  removed  to  the 
greatest  distance  from  Egypt.  Those,  who  held  this  most 
difficult  pass,  he  furnished  with  all  the  blessings  pertaining  to 
royal  dignity,  bestowed  upon  them  all  the  honours  of  heroism, 
and  the  invocation  of  all  good  from  the  great  and  mighty 
God,  the  guardian  of  Israel  upon  his  rocky  pillow.  There, 
indeed,  he  placed  the  chief  reliance  for  the  defence  of  the 
country.  Below,  in  the  South,  a  lion,  the  heroic  Judah,  was 
to  be  the  watchman,  on  the  Northern  frontier  the  wild  bullock 
was  to  stand  ill  the  passes  of  the  mountains. — And  Benjamin 
also,  a  tribe  most  nearly  related  by  blood,  was  to  be  at  the  side 
of  Joseph.] 

Benjamin  shall  ravin  as  a  wolf, 

In  the  morning  he  shall  tear  the  prey, 

In  the  evening  divide  the  spoil, 

because  contending  parties  in  the  East  go  out  for  plundcF, 
morning  and  evening.  He  also  was  to  dwell  in  these  moun-> 
tainous  regions. 

This  arrangement,  too,  we  know  was  not  adhered  to.  When 
Judah  had  taken  his  portion,  Ephraim  the  tribe  second  in 
power  sought  to  do  the  same,  and  took  what  was  neither  des- 
tined for  him,  nor  satisfied   him,   when  obtained.     Benjamin 

*  Hos.  xiv.  7.  Song  of  S.  iv.  11.  The  flowers,  the  'pastures,  the  foun- 
tains, the  scenery  of  Lebanon,  are  in  like  manner  praised  in  Nahum,  i,  4, 
Jsa.  jcl.  16.  Song  of  S.  iv.  15.  &c, 


154 

remained  by  his  side.  The  praise  of  the  Patriarch  given  to 
his  benefactor  was  therefore  the  cause,  that  the  sons  of  Joseph 
did  not  prove  deserving  of  the  praise  bestovi'ed.  In  the  mean 
time,  it  appears  that  a  remembrance  of  the  original  appoint- 
ment still  remained  in  Israel.  The  Prophet,  who  most  espe- 
cially prophecied  to  Ephraim,  Hosea,  employs  the  finest  images 
of  Lebanon.  His  roots  shall  branch  out,  his  boughs  shall 
spread  and  diffuse  a  fragrance  like  Lebanon.  He  shall  flour- 
ish like  the  vineyards,  his  remembrance  be  vivifying  like  the 
wines  of  Lebanon.  The  mountains  of  Ephraim  also  are  united 
with  the  Northern  region  of  Dan,  which  lay  at  the  foot  of 
Lebanon,  (Jer.  iv.  15.  16.),  and  thus  Joseph  becomes  pecu- 
liarly the  crown  of  the  land. 

Thus  did  the  ancient  Patriarchal  shepherd  picture  to  him- 
self the  settlement  of  his  tribes,  and  the  country  would  have 
been  invincible,  if  Lebanon,  Jordan,  the  sea,  and  the  desert, 
well  guarded,  had  encompassed  it.  His  benediction  rises  like 
a  palm  tree,  whose  branches  spread  wider  and  wider,  till  it 
becomes  at  length  as  a  cedar  of  God  upon  the  mountains. 
Had  Israel  gone  thither  earlier,  and  extended  themselves  by 
degrees,  or  when  they  came  at  length  with  united  and  perse- 
vering force,  then  would  there  have  come  to  be  a  resident 
force,  formed  with  the  invincible  banners,  which  guided  them 
in  the  desert,  and  which  later  tradition  combined  into  images 
of  the  cloudy  chariots  of  God  ;  a  perpetual  phalanx,  and  in  the 
midst  of  it  the  tabernacle  of  Jehovah, 


We  come  now  to  the  sad  'contrast  of  the  blessing  of  Moses 
with  that  of  Jacob.  Here  the  speaker  was  no  longer  a  father, 
who  could  look  over  the  land  with  a  peaceful  and  tranquil  eye, 
and  divide  it  as  his  own  among  his  shepherd  sons.  It  was  the 
wearied  lawgiver,  who  saw  his  grave  opening  before  him,  and 
had  spent  his  life  among  arj  qrideserving  people,     Two  tribes 


155 

and  a  half  had  already  violated  the  plan  of  Jacob,  and  of  the 
rest  he  could  expect  but  little  good.  He  clothed  his  last  wish- 
es, therefore,  in  the  form  of  a  prayer,  and  his  admonitory  and 
encouraging  proposals  in  the  form  of  a  benediction,  which 
however,  should  be  considered  no  less  an  earnest  injunction, 
than  the  last  will  of  Jacob.  The  piece  is  composed  of  definite 
and  well  considered  expressions,  the  political  testament  of  a 
departing  sage. 


BLESSING  OF  MOSES  -THE  MAN  OF  GOD  UPON  ISRAEL 

IN  VIEW  OF  HIS  APPROACHING   DEATH. 

He  said, 

Jehovah  came  from  Sinai, 
Went  forth  to  them  from  Seir, 
Shone  forth  from  Mount  Paran. 
He  came  from  mountains  of  Kadesh, 
And  round  him  was  radiant  fire.* 

How  greatly  doth  he  love  the  tribes, 
All  the  pomp  of  his  glory  is  around  him. 
And  every  one  at  thy  feett 

*  That  the  common  construction  of  the  term  here  as  a  fiery  law  is 
harsh,  every  one  is  sensible  and  here  too  it  does  not  suit  the  context, 
God  comes  V.  2.  3.  as  a  teacher  of  the  people,  while  the  tribes  sit  at  his 
feet  to  learn  of  him.  Moses  becomes  their  teacher,  and  his  law  is  the 
utterance  of  the  mouth  of  the  Most  High,  a  far  more  dignified  image, 
than  when  God  is  represented  as  bringing  it  in  his  hand.  I  prefer  rather 
to  consider  the  radiant  glory  of  the  right  hand  in  the  3d  verse,  as  placed 
in  contrast  with  the  expression  described  in  the  second,  and  pomp  and 
majesty  distinguished  from  grace.  Habakkuk  explains  the  image,  and 
interprets  it  by  radiant  fire,  shooting  rays.  In  later  times  these  images 
were  converted  into  the  diaTayai  ayyslcDV,  the  ranks  and  orders  of  an- 
gels, and  this  illustrates  their  meaning. 

t  How  fine  a  contrast  have  we  here  of  fearful  majesty  and  condescend- 
ing grace.  Only  Moses  could  thus  have  spoken  of  the  giving  of  the  law. 
The  word  used  in  the  3d  verse  means  plainly,  not  angels,  but  the  assem- 
bled tribes  which  had  been  already  named,  and  are  again  referred  to 
V.  5.  They  sit  at  the  feet  of  their  father,  who  teaches  and  admonishes 
them  as  children.  The  notion  of  ahgbls  teaching  is  a  later  rabbinical  in- 
terpretation. 


156 

Received  thy  commandment, 

Moses  enjoined  on  us  the  law, 
A  heritage  of  the  congregation  of  Jacob, 
For  he  was  king  of  Israel. 
All  the  heads  of  the  people  assembled, 
And  the  tribes  of  Israel. 

[Thus  was  Israel  to  learn  respect  and  reverence  for  the  law  as 
a  Divine  economy,  freely  adopted  as  the  instructive  lore  of 
Divine  wisdom  and  truth.  Moses  was  their  king  but  only 
among  the  assembled  chiefs  of  the  nation,  and  therefore,  in  a 
free  state.  In  this  character,  also,  he  uttered  his  last  Avords, 
and  at  the  same  time  connected  with  them  the  reverence, 
which  he  gave  to  the  Divine  Being,  the  dignity  and  love.] 

Let  Reuben  live,  and  not  die, 
His  people  shall  be  multiplied. 

[A  small  blessing  is  this,  which  is  thus  bestowed  upon  the  first 
tribe,  at  all  times,  but  yet  a  blessing.  Simeon  is  passed  by, 
because,  in  following  the  benediction  of  Jacob,  Moses  had  no 
land  which  he  could  apportion  to  that  tribe.] 

To  Judah  he  said, 

Hear,  O  Jehovah,  the  voice  of  Judah, 
And  bring  him  unto  his  people,* 
His  arm  will  contend  bravely. 
And,  when  his  enemies  oppress  him, 
Thou  wilt  be  his  salvation. 

[The  blessing  conferred  upon  Judah,  also,  is  small  compared 
with  that  bestowed  by  Jacob.     Yet  he  is  not  undistinguished 
here,  and  is  reminded  of  his  duty  to  be  the  leader  in  conflict.] 
To  Levi  he  said, 

*  The  people,  to  whom  Judah  is  to  be  conducted,  is  probably  the  same, 
of  which  Jacob  had  assured  him,  Gen.  xlix.  10.  his  distinguished  and  pri- 
mary inheritance.  Here  slept  the  bones  of  the  Patriarchs.  He  was  to 
give  his  name  to  the  nation,  and  this  was  to  adhere  to  him  as  its  leader. 
Hence  the  expression. 


157 

Thy  light  and  right  thou  confidest 

To  the  true,  the  devoted  man, 

Whom  thou  didst  prove  at  the  place  of  trials 

And  strive  with  at  the  waters  of  strife. 

He  said  to  his  father  and  his  mother, 
"  I  know  you  not," 
And  remembered  not  his  brethren, 
Nor  acknowledged  his  children.* 

So  shall  they  also  keep  thy  wordj 
And  observe  thy  covenant, 
Shall  teach  Jacob  thy  judgments, 
And  Israel  thy  law. 
They  shall  burn  incense  before  thee, 
And  sacrifices  upon  thine  altar. 

Bless,  O  Jehovah,  their  power, 
Accept  the  work  of  their  hands. 
Strike  down  him,^that  riseth  against  them, 
And  him  that  hateth  them,  that  he  rise  not  again* 

[Here  we  perceive  the  feelings  of  the  Levite  blessing  with 
hearty  sincerity  his  own  tribe.  He  speaks  as  the  brother  of 
Aaron,  and  honours  his  memory,  not  only  by  recollecting,  that 
God  had  bestowed  upon  him  the  highest  judicial  authority, 
but  also  that  he,  who  first  bore  the  sacred  breastplate,  was  a 
man  of  great  integrity,  and  unsullied  character.  Almost  he 
murmurs  against  God,  that  for  a  single  and  trifling  fault  he 
had  contended  so  severely  with  him.  He  calls  it  an  unhap- 
py spot,  the  guilt  of  which  that  upright  devoted  man,  was 
doomed  to  expiate  with  his  life,  and  at  the  same  time  impliedly 
excuses  his  own  conduct.  For  he,  too,  was  in  the  same  con- 
demnation, on  account  of  which,  also,  he  is  now  called  to  meet 
his  approaching  death.  (Num.  xx.  1 — S  and  Deut.  xxxii.  50. 
51.)     The  transition  from  the  praise  of  Aaron  to  the  duties  of 

*  The  construction,  which  I  have  given  this  verse  in  the  translation, 
imparts  toil,  as  I  think,  dignity  and  clearness.  The  word  in  the  singu- 
lar  refers  to  Aaron,  the  following  plural  to  the  Levites,  who  were  bound 
to  imitate  his  noble  example  of  impartiality  in  giving  judgment,  and  of 
faithful  adherence  to  God  their  rightful  Lord. 
14 


158 

his  tribe,  is  very  beautiful.  The  memorial  of  him,  who  first 
bore  the  sacred  breastplate  of  judgment,  was  to  be  their  en- 
during model.  Their  duties  are  expressed  as  hopes,  and  God 
is  entreated  to  take  part  with  the  tribe,  which  was  so  necessa- 
ry to  maintain  the  constitution  of  the  country,  and  had  so  ma- 
ny enemies.  This  benediction  of  the  lawgiver  is  beautifully 
conceived,  but  we  have  already  spoken  of  it  at  large.] 

To  Benjamin  he  said, 

The  beloved  of  Jehovah  shall  dwell  safely, 
The  Most  high  hovereth  over  him  daily, 
And  giveth  him  rest  between  his  wings. 

[This  blessing  is  tender  in  sentiment,  and  entirely  changed 
from  the  character  of  Jacob's.  The  ravening  wolf  is  here 
again  the  same  Benjamin,  whom  his  father  restrained  from 
the  hazards  of  a  journey,  and  carefully  commended  to  the 
guardianship  of  his  brethren.  So  Moses  commends  him  to 
the  protecting  care  of  Jehovah  under  the  frequent  and  favour- 
ite image  of  an  eagle.*  This  bird  hovers  over  its  yonng,  sup- 
ports them,  when  about  to  fall,  and  permits  them  to  rest  upon 
its  back  and  between  its  wings.  All  this  the  paternal  law- 
giver applies  to  Benjamin.t] 

To  Joseph  he  said, 

Blessed  of  Jehovah  is  thy  land, 
With  precious  things  of  the  heaven  above, 
And  the  sea  from  its  bosom  beneath. 
With  precious  things  produced  by  the  sea, 

*Gen.  xliii.  tDeut.  xxxiii.  11.  Ex.  xix.  4. 
tit  is  not  shown  that  shoulders  (either  of  God  or  Benjamin)  means 
mountains,  and  the  discourse  here  is  not  of  the  mountains  of  Benjamin, 
between  which  God  should  dwell.  Between  the  mountains  Moriah  and 
Zion,  even  had  they  belonged  to  Benjamin,  Jehovah  never  dwelt.  There 
was  a  cleft  between  them,  but  the  temple  stood  upon  the  mountain. 
The  Hebrew  text  here  must  be  read  as  the  70  read  it. 


159 

And  precious  things  broutrlu  forth  by  the  moon, 
The  good,  that  grows  from  Eastern  mountains, 
The  beautiful,  that  springs  from  ancient  hills. 
All  precious  things,  which  the  earth  produces. 
And  the  favor  of  him  that  appeared  in  the  bush. 
Let  them  come  upon  the  head  of  Joseph, 
Of  him  who  was  crowned  among  his  brethren. 

His  glory  is  like  that  of  the  firstborn  bullock. 
His  horns  as  the  horns  of  a  wild  ox. 
With  them  he  pusheth  the  nations, 
Even  to  the  extremity  of  the  land. 
This  will  the  ten  thousands  of  Ephraim  do. 
And  the  thousands  of  Manasseh. 

[The  blessing  of  Moses  upon  the  tribes  is  rich  and  instruc- 
tive. He  paraphrases  the  blessing  of  Jacob,  and  adapts  it  to 
his  age,  and  to  his  own  views.  The  blessings  from  heaven 
he  explains  by  the  dew,  and  of  the  sea  by  the  efluxes  of  the 
nether  sea,  which  in  an«ient  physics  was  the  source  of  fertil- 
ity. In  like  manner  the  influences  of  the  sun  and  of  the  moon 
are  referred  to  the  precious  products,  which  attend  upon  the 
revolutions  of  the  year  and  the  months.  The  everlasting 
mountains  of  Jacob  he  places  in  the  East,  because  from  that 
direction  were  brought  at  that  period  the  costly  spices,  gold, 
&c.  The  corresponding  word  in  the  blessing  of  Jacob  he 
took  in  the  sense  of  a  bullock,  and  invests  Ephraim  in  the  he- 
roic stateliness  of  a  firstborn  of  the  species.  So  also  by  the 
ten  thousands  of  Ephraim  and  the  thousands  of  Manassah  he 
has  reference  to  the  expression  of  the  Patriarch,  who  made 
Ephraim  the  firstborn  of  the  sons  of  Joseph.  Thus  the  bless- 
ing is  expressed  with  instructive  reference  to  this  more 
ancient  document.  It  was  however  hardly  fulfilled,  since 
Ephraim  did  not  receive  the  extremities  of  the  land  for  his 
possession,  and  perhaps  the  very  passage,  which  Moses  has 
here  devoted  to  him  and  Benjamin,  contributed  to  prevent  the 
fulfilment  of  the  direction  which  it  contains.  Benjamin  pla- 
ced himself  between  two  strong  shoulders  the  powerful  tribes 


160 

of  Ephraim  and  Judah.  Ephraim  at  an  early  period  chose 
his  portion  in  the  midlle  of  the  country,  which  was  indeed 
fertile,  but  did  not  correspond  with  the  fulness  of  blessings, 
which  were  here  described.] 

To  Zebulon  he  said, 

Rejoice,  Zebulon,  inlhy  commerce, 

And,  Issachar,  in  thy  tents. 

The  tribes  shall  proclaim  your  mountain,* 

Where  rightful  sacrifices  shall  be  offered, 

For  there  can  they  draw  the  influx  of  the  sea. 

And  the  hidden  treasures  of  the  sand. 

[Since  I  have  too  much  to  say  on  these  words  to  suit  this  con- 
nexion, I  shall  defer  it  for  an  appendix  to  this  chapter,  and 
throw  the  explanation  of  the  next  benediction  into  a  note.] 

To  Gad  he  said,  « 

Blessed  be  God,  who  hath  enlarged  Gad, 

He  dvvellcth  as  a  lion,  the  arm  and  the  head  are  his  prey. 

The  first  spoil  of  conquest  he  chose  for  himself, 

*I  shall  here  only  defend  the  translation  on  grammatical  grounds.  It 
is  strictly  a  literal  one.  That  the  word  commonly  rendered  nations 
means  the  tribes,  is  shown  in  the  3d  and  21st  verses,  and  that  the  moun. 
tains  mentioned  must  be  near  these  tribes,  is  shown  by  the  local  circum- 
stances which  follow,  which  refer  to  the  harbour  near  Acco,  as  well  as 
to  the  place  where  glass  was  first  made.  Of  calling  strange  nations 
to  a  mountain  in  the  tribe  of  Judah,  in  order  to  draw  there  the  treasures 
of  the  sea,  the  text  says  nothing. 

tThe  blessing  bestowed  upon  Gad  contains  both  praise  and  censure; 
praise  for  heroism,  since  Gad  was  the  first  of  the  three  tribes,  which 
joined  his  troop.  Hence  he  calls  him  the  leader,  and  sa^  that  like  a  lion 
he  has  seized  for  himself  a  fair  inheritance,  and  there  ah'eady  protected 
he  dwells  in  proud  security,  while  his  brethren  still  wander  in  tents. 
Yet  he  gives  praise  for  the  promise  made  still  in  future  to  go  forward 
with  the  host,  until  all  the  wars  (the  judgments  of  God  upon  Canaan) 
are  completed.  In  the  first  expedition  the  tribe  of  Gad  did  so,  p.n^ 
went  in  advance  of  the  host.   (Jos.  iv.  13,) 


161 

Because  the  portion  of  his  princes  was  then  safe. 

Yet  will  he  inarch  onward  witli  the  host, 

To  finish  the  wars  of  Jehovah, 

And  to  execute  the  judgments  of  God 

With  Israel — 

To  Dan  he  said, 

Dan  also  is  a  young  lion, 

He  leapeth  forth  upon  Bashan, 

[where  at  that  time  perhaps  the  tribe  was  stationed.  The  pur- 
pose of  Moses  is  therefore  to  call  upon  the  tribe,  and  excite 
them  to  the  conquest  of  the  land.]  , 

To  Naphtali  he  said, 

O  Naphtali,  satisfied  with  favours, 

And  filled  with  the  blessings  of  Jehovah, 

Possess  thou  the  sea  and  the  land  of  the  South, 

[that  is  on  the  sea  of  Gennesareth,  at  the  southern  part  proba- 
bly, according  to  the  command  of  Jacob.] 

To  Asher  he  said, 

Blessed  shall  Asher  be  among  the  tribes, 

He  shall  be  acceptable  to  his  brethren. 

And  shall  dip  his  feet  in  oil. 

Brass  and  iron  shall  be  thy  bolts. 

And  as  thy  days  so  shall  thy  strength  increase. 

[The  more  he  uses  the  products  of  his  country,  the  more  shall 
his  wealth  and  power  increase,  and  thereby  also  shall  he  be 
serviceable  to  his  brethren.  The  blessing  of  Jacob  is  again 
altered  with  reference  to  political  and  national  considerations. 
Asher  was  not  to  serve  foreign  kings  with  his  iron  and  fine  oil, 
but  his  brethren.  Thus  Moses  united  the  tribes  together,  and 
aimed  to  animate  the  whole  in  their  various  residences  with 
one  paternal  impulse,  with  one  self-improving  spirit  of  Indus- 
try  and  national  feeling.] 

*14 


162 

There  is  none,  O  larael,  like  God, 
Who  rideth  on  the  heavens  for  thy  help, 
A-tid  in  his  majesty  on  thy  lofty  clouds. 

Thy  protector  is  the  eternal  God,* 
Thou  art  beneath  his  everlasting  arm, 
He  thrusteth  out  the  enemy 
Froin  before  thine  eyes, 
And  saith  "  destroy  them"  I 
Yea  Israel  shall  dwell 
Securely  and  alone. 
The  eye  of  Jacob  looketh  upon  a  land, 
That  is  full  of  corn  and  wine, 
On  which  the  heaven  droppeth  dew, 
4  Happy  art  thou  O  Israel. 

Where  is  a  people  like  thee, 
Whom  Jehovah  protecteth? 
He  is  the  shield  of  thy  help. 
And  the  sword  of  thine  excellency. 
Let  thy  foes  seek  thee  with  guile, 
Yet  shalt  thou  in  triumph 
Tread  upon  their  high  places. 

With  such  words  of  golden  richness  does  Moses  take  leave 
of  his  people.  He  builds  their  hopes  on  God,  represents 
their  land  as  the  object  of  his  love,  that  land,  from  which  they 
looked  down  from  the  heights  of  Bashan  and  Gilead.  Here 
shut  out  from  the  nations,  secure  and  alone,  should  larael 
dwell,  nourished,  not  as  Egypt  by  the  river,  but  immediately 
by  the  dew  of  heaven,  and  the  hand  of  Jehovah.  A  bold 
mountain  race  should  Jeshurun  become,  and  though  the 
crafty  wiles  of  their  enemies  were  unceasing,  should  proceed, 
till  they  trod  as  conquerors  on  all  their  high  places.  Would 
that  the  will  of  Moses  had  been  accomplished!  The  coun- 
try lies  apart,  surrounded  and  limited  by  mountains,  seas,  riv- 

*That  this  is  the  most  emphatic  word  used  by  Moses  to  express  the 
eternity  and  inviolable  truth  of  God  we  know  from  Ps.  xc.  1.  By  the 
words  here  used  and  the  triumphal  march  of  God  in  the  clouds  he  re- 
minds us  of  his  ancient  v^'onders, 


163 

ers  and  deserts ;  a  small,  but  divinely  chosen  spot,  which, 
cultivated  with  diligence  and  guarded  by  the  united  force  of 
the  tribes,  might  have  flourished.  It  lies  as  it  were  between 
the  three  divisions  of  the  Eastern  continent,  in  the  boundless 
Asia,  at  the  foot  of  these  rich  mountains  of  the  primitive 
world,  and  is  their  outlet  and  haven.  Above  and  below  Ju- 
daea were  the  routes  of  the  trade  of  the  ancient  world.  So 
far  as  its  situation  is  concerned,  it  might  have  been  the  hap- 
piest people  in  the  world,  had  they  used  their  advantages,  and 
remained  true  to  the  spirit  of  their  ancient  law.  Poor,  and 
now  barren,  raid  naked  land  !  in  which  partly  through  sacred 
poetry  and  song,  but  yet  more  through  the  consequences  of 
misfortune  and  folly,  we  know  almost  every  glen  and  hill,  eve- 
ry valley  and  village,  which  ages  ago  in  the  history  of  man- 
kind wast  famed  for  superstition,  blood  and  war,  wilt  thou  ever 
enjoy  a  better  renown?  or  are  the  mountains,  on  which  thy 
Prophets  trod,  once  so  fruitiful,  doomed  henceforth  to  perpet- 
ual desolation? 

TABOR,  TH^  MOUNTAIN  OF  THE  SANCTUARY 

AS  AN  IDEA  OF   MOSES. 

To  Zebulon  he  said, 

Rejoice,  Zebulon,  in  thy  commerce, 

And,  Issacliar,  in  thy  tents. 

The  tribes  shall  proclaim  your  mountain, 

Where  rightful  sacrifices  shall  be  oflered, 

For  there  can  they  draw  the  influx  of  the  sea, 

And  the  hidden  treasures  of  the  sand. 

Wherefore  does  Moses  unite  two  tribes  together  here,  and 
those  too  so  opposite  to  each  other  ?  He  himself  explains, 
that  he  does  it  on  account  of  a  mountain,  which  the  tribes 
would  proclaim  for  the  place  of  the  sanctuary,  and  of  the  reg- 
ular sacrifices ;  for  here,  he  proceeds,  will  they  be  able  to  en- 
joy the  influx  of  the  sea,  and  to  behold,  to  acquire,  and  use, 


164 

rare  and  beautiful  productions,  the  secret  treasures  of  the  sand, 
the  glass  made  in  that  vicinity.  He  allures  them,  therefore, 
to  the  place  of  their  national  assemblies  by  the  influence  of 
profit  and  curiosity. 

What  mountain  then  was  it,  which  he  did  not,  indeed,  en- 
join, but  proposed  to  them  as  a  free  people  ?  It  could  be  no 
other  than  Tabor. 

Tabor  lies  between  Zebulon  and  Issachar,  and  forms  the 
mutual  boundary  of  the  tribes.  It  lies  directly  against  the  bay 
of  Acco,  the  most  natural  harbour  on  the  whole  coast.  The 
lake  Cendevia,  where  glass  was  most  anciently  produced,  is 
not  far  from  it,  and  the  river  Belus,  so  well  known  on  account 
of  this  production,  derives  a  part  of  its  waters  from  Tabor. 
The  reasons  assigned,  also,  suit  no  other  mountain  than  this, 
and  the  very  words  clearly  and  literally  point  it  out.  The 
thing  spoken  of  is  not  the  calling  oi foreign  nations  to  a  moun- 
tain, (in  the  desert  somewhere  and  at  a  distance  from  these 
tribes,)  but  the  tribes  are  to  proclaim  a  mountain  for  the  place 
of  their  Sanctuary,  where  they  could  have  the  advantages  and 
gratifications  pointed  out,  and  such  was  Tabor, 

How  judicious,  and,  on  whatever  side  we  consider  it,  how 
wise  was  this  idea  of  Moses  !  This  was  in  name  the  umbili- 
cus, or  middle  point  of  the  country,  and  in  destination  was  to 
have  been,  like  the  Delphic  Oracle  in  Greece,  the  central 
place  of  assemblage  for  the  tribes.  In  choosing  Zion  for  the 
place  of  meeting  in  the  lower  section  of  the  land  they  subject- 
ed the  upper  tribes  to  the  necessity  of  a  long  and  dispropor- 
tionate journey.  The  consequence  was,  that  they  visited  it 
but  seldom,  and  with  great  difficulty,  and  on  the  first  favoura- 
ble occasion  the  ten  tribes  fell  off  from  this  sanctuary,  and 
chose  for  themselves  more  convenient  places  at  Dan  and 
Bethel.  Had  the  conquest  of  the  land  been  prosecuted  ac- 
cording to  the  intention  of  Jacob  and  Moses,  and  extended  as 
far  as  Mount  Lebanon,  there  would  have  been  no  place  so 
central  and  convenient  as  Mount  Tabor. 


165 

This  mountain,  too,  by  its  nature  and  position,  was  marked 
out  as  a  place  for  a  national  assemblage.  It  rises  in  the  midst 
of  a  very  fertile  plain,  and  all  travellers  agree  in  their  account 
of  its  remarkably  beautiful  appearance.  Apart  from  all  other 
mountains,  it  stands  alone  upon  its  delightful  plain,  perfectly  , 
round,  as  if  shaped  by  the  hand  of  art.  It  is  difficult  of  as- 
cent, and  therefore  a  natural  strong  hold,  and  occupied  for 
that  purpose  against  the  Romans  at  the  time  of  their  conquest. 
In  the  lower  part  it  is  rocky,  but  above  covered  even  to  the 
summit  with  thick  shrubbery,  vines,  olives  and  other  fruit 
trees,  as  if  encircled  with  a  verdant  crown,  while  the  branch- 
es are  everywhere  vocal  with  the  song  of  birds.  It  affords  a 
wide  and  beautiful  prospect,  and  Jeremiah  says  of  a  hero  he 
shall  move  with  dignity,  like  Tabor  among  the  mountains. 
Its  sunnnit  is  an  elliptical  plain,  a  stadium  in  breadth,  and 
two  in  length.  In  every  respect,  then,  how  beautifully  was  it 
fitted  for  the  sacred  tabernacle  of  a  people  inhabiting  the 
mountains  !  and  how  much  more  beautiful  the  scenes,  which 
would  here  have  been  celebrated  by  the  sacred  poets,  than 
those  around  the  small  and  barren  Mount  Zion  ;  scenes,  in 
which  .the  fertility  of  the  country,  the  view  of  tribes  happi- 
ly united  and  leagued  in  harmony,  of  the  sea,  the  lake,  and 
the  river  Jordan,  would  have  mingled  in  their  descriptions. 
The  Kishon  and  the  Kadumim,  which  flow  from  this  mountain, 
would  have  resounded  in  these  sacred  songs,  instead  of  that 
small  brook,  which  is  now  celebrated  in  the  Psalms. 

Such  was  this  mountain,  as  to  its  natural  form  and  position, 
nor  was  it  less  eligible  from  its  relation  to  the  political  divi- 
sions of  the  country.  It  was  situated  between  two  tribes, 
winch  were  not  the  most  ambitious,  but  the  most  industrious 
and  most  profitably  employed,  and  belonged  exclusively  to 
neither.  These  were  more  than  any  others  able  to  furnish 
provision  and  entertainment  for  the  national  assemblies.  From 
its  fruitful  plains  the  tribe  of  Issachar  could  provide  sacrifices, 
|ii)d  thereby  derive  a  revenue  from  the  products  of  its  soil, 


166 

Zebulon  lay  upon  the  sea,  and  could  enjoy  a  profitable  trade 
with  the  neighbouring  commercial  cities,  as  the  lawgiver  dis- 
tinctly intimates.  Here  no  rivalship  between  the  tribes  was 
to  be  feared,  for  both  were  sons  of  the  same  virtuous  mother, 
and  second  to  none  in  dignity  and  worth,  while  at  the  same 
time  they  contended  with  none  for  precedence  in  rank.  They 
enjoyed  their  advantageous  situation  with  quiet  industry,  and 
on  this  Moses  himself  had  reckoned.  This  is  plain,  if  we 
compare  his  benediction  with  that  of  Jacob.  The  Patriarch 
had  compared  Issachar  with  a  patient  beast  of  burden,  and  on 
that  account  placed  him  in  this  fertile  region  to  distribute  wa- 
ter to  neighbouring  herds.  Moses,  therefore,  who  neither 
could  nor  would  look  to  Canaanitish  slaves  and  Gibeonites  to 
bring  wood  and  water  to  the  Sanctuary,  placed  this  in  a  re- 
gion, which  had  the  patient  beast  of  burden  of  the  Patriarch 
on  the  one  side,  and  the  dealer  in  foreign  merchandize  on  the 
other,  on  both  sides  means  for  accommodation  and  interesting 
excitement.  Where  were  these  to  be  found  in  the  deserts  of 
the  tribe  of  Judah  ?  and  yet  we  know  the  national  festivals 
were  designed  for  national  amusement  and  for  trade.  Its  vi- 
cinity to  one  of  the  finest  harbours  on  the  coast  would  have 
brought  to  Mount  Tabor,  besides  the  people  of  the  country, 
strangers  from  thence  at  the  time  of  the  national  festivals, 
would  have  awakened  industry  and  promoted  the  interchange 
of  commodities  throughout  the  land,  For  on  the  one  hand 
was  AcGO,  on  the  other  Gennesareth,  flourishing  communities 
on  all  sides,  and  Tabor  the  crown  and  pride  of  all  at  the  point 
of  union  in  the  midst. 

Yet  alas!  it  was  not  chosen,  and  the  wise  conception  of  the 
legislator  was  neglected.  The  rude  people  idly  suffered  the 
ark  of  the  covenant  to  remain  where  it  first  rested,  and  visited 
it  but  seldom.  Every  one  was  eager  to  seize  upon  his  own 
possession,  and  no  one  concerned  himself  for  the  common  in- 
terests and  organization  bf  the  combined  whole,  for  Moses 
was  dead,  Joshua  was  nQvy  pld,  and  Eliezer  weak  or  destitute 


167 

of  the  necessary  influence.  Soon  the  ark  fell  into  the  hands 
of  the  Philistines,  and  was  entertained  as  a  guest  here  and 
there, — until  David  took  possession  of  it,  and  fixed  it  perma- 
nently upon  his  own  Zion. 

By  thus  establishing  upon  the  same  mountain,  and  one  too 
but  recently  gained  as  a  conquest  by  himself,  his  own  resi- 
dence and  the  tabernacle  of  God,  this  monarch,  no  doubt, 
added  both  power  and  glory  to  his  reign.  The  circumstances 
of  his  own  life,  and  of  the  tribe  from  which  he  sprung,  and  in 
which  he  could  most  fully  confide,  made  this  choice  moreover 
necessary  for  him.  Yet  it  is  none  the  less  true,  and  the  result 
clearly  proved  it,  that  the  more  enlarged  plan  of  Moses  for 
uniting  all  the  tribes  as  brethren,  by  a  more  free  and  more 
central  place  for  their  national  assemblages  and  festivals,  was 
tliereby  forever  defeated,  and  an  apple  of  discord,  by  the  ar- 
rangement which  David  adopted,  was  thrown  among  the  tribes 
to  their  final  separation.  Ephraim  and  Judah  were  rivals  for 
precedence  in  rank,  because  in  the  blessing  of  the  Patriarch 
both  were  invested  with  a  crown.  And  because  under  the 
family  of  David  the  tribe  of  Judah  acquired  an  undue  share  of 
power  and  honour,  Ephraim  combined  with  the  other  tribes, 
and  chose  along  with  their  own  king  their  separate  places, 
also,  for  their  sacred  assemblies.  Only  Judah  and  Benjamin 
remained  united,  and  they  plainly  because  the  temple,  which 
was  built  upon  mountains  belonging  to  them  in  common,  held 
them  together — a  proof,  that,  had  this  been  placed  elsewhere, 
it  might  have  exerted  the  same  fine  influence  upon  all,  which 
was  now  felt  by  these  two  tribes  alone.  The  nation  had  lost 
its  balance  ;  the  point  of  union  was  thrown  from  the  centre  in- 
to a  corner  of  the  country. 

If  we  look  for  the  cause  of  this  evil,  we  find  it  indeed,  in  a 
source  of  itself  innocent  enough,  the  benedictions  of  Jacob. 
From  gratitude  to  Joseph  and  respect  for  the  heroism  of  Ju- 
dah he  had  given  to  these  two  sons,  prerogatives,  which  were 
abused  by  their  weaker  posterity.     It  was  the  injunction  of 


16g 

Moses,  that  the  country  should  not  be  divided,  until  the  whole' 
was  in  their  possession,  and  should  then  be  apportioned  ac- 
cording to  the  population  of  the  several  tribes.  The  command 
was  reasonable  and  necessary,  for  if  the  more  powerful  tribes 
seized  upon  their  portion  before  this,  who  was  to  support  the 
weaker  and  aid  them  in  securing  theirs  1  And  how,  too,  in 
that  case,  would  an  equitable  apportionment  of  the  whole  be 
possible  1  Yet  the  injunction  was  not  carried  into  effect.  Mo- 
ses was  already  before  his  death  compelled  to  give  some  of  the 
tribes  their  portion  beyond  the  river  Jordan.  We  know  that 
he  did  this  unwillingly,  and  bound  them  by  an  oath  still  to  go 
forward  and  aid  their  brethren  in  completing  the  conquest  of 
Canaan.  It  was,  however,  never  completed.  So  soon  as 
Joshua  had  made  one  or  two  successful  expeditions,  the  two 
most  powerful  tribes,  Judah  and  Ephraim,  seized  upon  and 
appropriated  more  than  half  of  the  whole  country.  In  the 
mean  time  the  weaker  tribes  wandered  about  and  made  terms 
with  the  Canaanites  as  they  best  could.  The  division  was  three 
times  repeated  before  all  the  tribes  were  able  to  find  their  pos- 
sessions. Some  of  them,  indeed,  were  still  inadequately  provi- 
ded  and  compelled  to  seek  for  new  dwellings.  Those  which 
were  treated  with  neglect  by  Jacob,  obviously  suffered  by  it, 
and  it  was  not  without  reason,  that  Moses  so  often  impressed 
it  upon  the  people,  "  that  God  visits  the  sins  of  the  fathers  up- 
on the  children  only  to  the  third  or  fourth,  but  extends  his 
blessings  to  the  thousandth  generation."  For  what  fault  was 
it  of  the  tribes  of  Simeon  and  Levi,  that  their  father^  had 
done  a  foolish  and  rash  deed  1  How  was  Dan  to  blame,  that 
he  was  born  of  a  concubine,  and  almost  forgotten  in  the  distri- 
bution of  blessings  ?  In  short,  the  land  was  divided  without 
system  or  equality,  the  Northern  part  not  wholly  conquered, 
and  what  was  worse  the  most  warlike  tribes  were  settled, 
where  there  was  the  least  danger  of  assault,  in  the  middle  of 
the  country.  The  parts  most  exposed  to  danger,  on  the  con- 
trary, were  apportioned  to  the  smaller  and  feebler.     From 


169 

Egypt,  Canaan  had  nothing  to  fear,  and  every  tribe  was  able 
to  defend  itself  against  the  Arabian  hordes  ;  but  on  the  North, 
towards  Syria,  Assyria  and  Babylon,  it  was  otherwise,  and 
there  Jacob  and  Moses  had  assigned  to  Ephraim,  Manasseh, 
and  Benjamin  their  several  portions.  Here  the  frontier  was 
now  left  unprotected,  and  hence  the  hostile  assaults,  in  which, 
first  Israel,  and  finally  Judah  was  destroyed,  came  in  that  di- 
rection. The  nation,  indeed,  was  exposed  to  ruin  even  from 
the  Canaanites,  because  they  were  divided,^and  did  not  pros- 
ecute the  war,  till  their  conquest  was  completed.  There  was, 
no  general  supervision,  and  no  wise  apportionment  of  the  whole 
was  any  longer  possible.  Of  the  sanctuary,  which  Moses  had 
carefully  placed  rather  to  the  North  than  the  South,  no  thoup-ht 
was  taken,  no  bond  of  union  was  preserved  among  the  tribes, 
and  tliey  became  one  by  one  the  prey  of  the  most  despicable 
enemies. 

In  the  mean  time  the  beautiful  Tabor  remained  what  it 
was,  and  in  its  native  pride  and  luxuriance,  as  described  in 
one  of  the  Psalms,  spoke  the  praises  of  its  creator.  Indeed, 
in  its  relation  to  the  political  interests  of  the  nation  it  became 
(from  its  natural  advantages  of  form  and  situation)  the  first 
theatre  of  victory  and  of  national  deliverance,*  and  hence 
will  forever  flourish,  at  least  as  the  mount  of  heroism  and  lib- 
erty, in  the  song  of  Deborah. 


*  Jud.  iv.  5. 
15 


ViL 
TRIUMPHAL  SONGS  OF  THE  ISRAELITES. 

History  of  Balaam,  considered  with  reference  to  the  age,  in  which  he 
lived.  Propensity  of  ancient,  uncultivated  nations,  especially  in  the 
East,  to  confide  in  Prophetic  benedictions,  and  the  arts  of  soothsayers. 
Influence  ol  Moses  against  this.  Design  of  the  song  of  the  well, 
which  he  introduces.  Dreams,  trances  and  visions  of  the  Prophet 
and  soothsayer.  Vision  of  Balaam.  Its  purpose.  Probability  of  it  in 
the  mind  of  an  Eastern  conjurer.  The  language  of  benediction  and 
triumph  uttered  by  Balaam.  Of  whom  it  was  spoken.  How  they 
came  into  the  possession  of  the  Israelites,  and  in  what  way  probably 
they  were  preserved. 

Book  of  the  wars  of  Jehovah.  Fragments  derived  from  it.  Poetical 
explanation  of  the  altar  of  Moses.  Whether  Amalek  or  Moses  raised 
his  hands  towards  the  throne  of  God.  Song  of  triumph  over  the 
Amalekites.  Poetical  passages  in  the  Books  of  Joshua  and  Judges. 
Of  the  standing  still  of  the  sun  and  moon.  Of  the  sound  of  the  trum- 
pets  at  Jericho.  Age  of  poetry  in  the  Book  of  Judges.  Difference 
between  such  an  age  and  one  of  political  order  and  social  happiness 
like  ours.  Tone  of  the  narrative  in  these  heroic  tales.  Animation  in 
the  description  of  remarkable  events  and  heroes.  Example  in  the  sto- 
ry of  Sampson.  Triumphal  song  of  Deborah,  accompanied  with  re- 
marks and  an  appendix. 

In  the  foregoing  section  I  have  treated  of  two  blessings  pro- 
nounced upon  Israel,  from  different  periods  in  their  history, 
and  in  different  styles  of  expression ;  I  shall  now  add  to  them 
another,  more  strongly  marked,  than  either,  in  the  boldness 
of  its  composition,  and  the  crown  of  the  whole.  It  is  the  pro- 
phecy of  Balaam,  when  he  saw  the  camp  of  Israel.  But  the 
history,  which  precedes,  is  the  subject  of  so  many  contradic- 
tory opinions,  that  it  will  be  necessary  to  exhibit  it  with  some 


171 

care  in  the  light  which  seems  to  me  most  natural   with  refer- 
ence to  time  and  place. 

When  Israel  went  against  Moah,  and  the  kinor  of  this 
people  felt  himself  too  weak  to  withstand  them,  he  sent*  for  a 
celebrated  soothsayer  to  affect  by  imprecations,  what  he  could 
not  do  by  the  power  of  his  arms.  This  circumstance  has 
nothing  strange  in  it,  if  we  take  into  view  the  notions  of  an- 
cient tribes,  or  even  of  rude  nations  of  the  present  day,  as 
we  learn  them  from  history  and  the  accounts  of  travellers. 
They  attached  much  importance  to  the  imprecations  and 
blessings  of  their  soothsayers.  They  believed  that  misfortune 
awaited  them,  if  they  had  offended  one  of  these,  and  even 
ascribed  invincible  power  to  the  precise  words  and  figures  of 
the  curse  or  of  the  blessing.  The  history  of  superstition 
among  all  nations,  not  even  excepting  the  better  informed  and 
ingenious  Greeks  and  Romans,  t  bears  witness  to  this.  That 
such  should  be  the  case  in  the  East,  therefore,  and  among  the 
rude  people  of  a  mountainous  district,  is  nothing  peculiar. 
It  was  one  among  the  imperishable  and  peculiar  merits  of 
Moses,  that  surrounded,  as  he  was,  by  superstitious  tribes,  he 
directly  opposed  in  his  system  of  laws  superstitious  practices, 
and  did  not  tolerate  enchantments,  magical  ijnprecations,  and 
blessings.  The  song  of  the  well,  which  belongs  to  this  peri- 
od, was  introduced  perhaps  for  this  very  purpose,  to  guard 
against  the  superstition  of  the  people. | 

Spring  up,  O  well, 
Sing  ye  unto  it. 

*Num.  xxii.  1.     tTlie  latter  it  is  well  known  had  their  incantatores. 

tNum.  xxi.  16.  The  Arabs  still  believe  in  the  power  to  charm  fish, 
so  that  they  shall  come  in  iieaps  if  they  call  to  them  tal !  tal !  (come  ! 
come!)  and  precisely  these  are  the  first  words  of  the  song.  (See  Nu, 
buhrs  Reisen  Th.  2)  Among  other  nations  also  I  have  read  of  similar 
words  of  enchantment,  by  which  they  believed,  that  water  could  be 
made  to  flow  up  from  the  earth, 


172 

The  princes  digged  the  well, 
The  nobles  pointed  it  out, 
With  their  scepters. 
With  their  staves. 

Perhaps  Moses  caused  the  place  to  be  marked  by  the  staves 
of  the  leaders,  that  no  enchanter's  rod  might  be  permitted  to 
approach  it.  Balaam  himself  was  obliged  to  confess,  "  that  en- 
chantment had  no  power  against  Israel,  and  that  no  bene- 
diction could  prevail  against  Jacob."  Considered  in  this 
light,  therefore,  the  story  is  to  the  honour  of  Israel ;  Moses 
shows,  by  the  example  of  the  most  celebrated  soothsayer, 
how  vain,  and  how  subject  to  the  control  of  God,  was  this  art, 
which  he  had  forbidden. 

The  messengers  sent  by  Balak  came  with  presents,  and 
Balaam  had  a  wish  to  follow  them,  when  the  guardian  God  of 
the  people,  whom  he  was  to  curse,  in  a  nightly  vision  forbade 
the  journey.  Here  too  I  find  nothing,  that  should  be  thought 
strange.  Were  not  dreams  in  these  ancient  times  honoured 
and  permitted  to  have  great  influence  among  all  nations? 
Was  not  the  mind  of  a  soothsayer,  who  as  he  says, 

W^ilh  open  eyes  uttered  his  oracles, 
Who  listened  to  the  words  of  God, 
And  saw  the  visions  of  the  Almighty, 
Who  fell  in  a  trance  but  saw  clearly, 

was  not  the  mind  of  such  a  man,  who  believed,  that  even  wa- 
king he  experienced  such  trances,  be  still  more  likely  to  see 
visions  in  the  quiet  hours  of  sleep?  And  why  should  not  God 
employ  the  way  of  access  to  him  most  accordant  with  the  laws 
of  nature,  as  he  gave  commands  in  dreams,  or  awakened  con- 
ceptions, in  the  minds  of  Abimelech,  of  Nebuchadnezzar  and 
other  pagans.  The  result  was,  that  Balaam,  daunted  by  the 
guardian  God  of  Israel,  refused  to  accompany  the  messengers 
of  Balak. 

Other  mesgengers  were  then  sent  with  still  greater  presents, 


173 

The  heart  of  the  diviner  was  tempted,  and  God  permitted  him 
to  (TO.  Yet  however  with  the  express  prohibition  to  say  any 
thino-  else,  than  that,  which  he  put  in  his  mouth.  Still  more 
to  alarm  the  dealer  in  benedictions,  that  fearful  vision  appear- 
ed to  him  in  the  way,  of  which  so  much  has  been  said.  The 
vision,  it  is  to  be  observed,  appeared  to  him  by  degrees.  The 
ass  went  out  of  the  way,  pressed  against  the  wall,  fell  upon  her 
knees;  and  now  the  vision  began  to  appear  in  the  mind  of 
the  soothsayer.  He  hears  the  ass  speak,  he  sees  the  messen- 
ger of  Jehovah  with  a  drawn  sword,  (perhaps  a  flame  of  fire 
flashing  or  blazing  up  before  him)  and  finally  he  hears  a  voice. 
The  messenger  of  Jehovah,  who  stood  before  him  in  the  way, 
reproached  him,  because,  with  less  understanding  than  his  ass, 
he  had  not  heeded  the  less  marked  presentiments  of  his  mind. 
He  threatens  to  slay  him  and  save  the  brute,  and  gives  him 
finally  another  strict  charge  to  say  nothing  but  that  which  God 
should  suggest  to  him.  Thus  impressed  with  fear  he  proceeds 
onward,  his  mouth  restrained  as  with  a  bridle. 

In  this  incident  too  I  see  nothing,  which  would  not  corres- 
pond with  the  character  of  a  soothsayer.  Let  one  read  ac- 
counts of  travels  in  all  countries,  where  such  still  exist,  and  he 
will  see  with  astonishment  of  what  vehement  excitements  of 
the  imagination  they  are  capable.  Their  souls  wander  from 
their  bodies,  which  in  the  mean  time  lie  apparently  lifeless, 
and  bring  accounts  of  what  they  have  seen  in  this  and  that 
place,  to  which  they  have  just  been.  So  too  of  their  divina- 
tions which  are  confided  in  by  the  people,  and  at  which  the 
most  intelligent  travellers  have  been  confounded.  All  in  fact 
look  with  wonder  upon  the  feats  of  these  men,  and  the  unnatural 
states,  which  they  assume,  and  compared  with  which  the  vision 
and  trance  of  Balaam  are  but  trifles.  Why  then  should  not  the 
Divine  Being,  who  would  now  employ  the  voice  of  this  crafty 
diviner  going  not  in  fact  to  curse  but  to  bless,  proceed  in  the 
way,  which  was  the  most  customary  and  most  effectual  upon 
the  mind  of  the  diviner.  A  fearful  phaenomenon  was  to  meet 
*lo 


174 

him  in  the  way.  He  actually  heard  and  saw,  in  a  waking 
vision,  what  is  here  related,  and  how  trifling  for  us  to  enquire, 
whether  the  ass  actually  spoke  ?  and  how  ?  whether  and  in 
what  way  God  gave  her  reason  and  human  organs  of  speech 
&.C.  1  To  the  diviner  the  ass  spake  in  a  vision,  that  is,  he  heard 
a  voice  and  saw  an  appearance.  She  could  not  have  spoken 
to  us,  unless  we  would  also  have  become  diviners. 


From  a  man  of  such  imagination  we  should  expect  effu- 
sions of  a  bold  and  elevated  character,  and  such  they  are. 
They  possess  the  highest  dignity,  brevity,  animation  and  co- 
piousness of  imagery.  There  is  little  in  the  later  Prophets, 
and  nothing  in  the  discourses  of  Moses,  that  equals  them  in 
this  respect.  They  stand  somewhere  in  the  same  rank  with 
the  Book  of  Job,  and  the  narrative,  by  which  they  are  intro- 
duced, with  all  these  dreams  and  visions,  with  the  fearful  cli- 
max of  warnings,  the  various  high  places  with  seven  altars  up- 
on each — all  this  is  so  simple,  told  with  such  emphasis  and 
symmetry  of  parts,  that  we  seem  to  be  brought,  by  a  kind  of 
magic  ladder,  to  that  for  which  such  preparation  is  made. 

BLESSINGS  OF  BALAAM  UPON  THE  CAMP  OF  ISRAEL, 

Balak  the  king  of  Moab  brought  me  from  Aram, 

Called  me  from  the  mountains  of  the  East. 

Come  hither,  and  curse  me  Jacob, 

Come  hither,  and  den';unce  Israel, 

How  can  I  curse  whom  God  hath  not  cursed  ? 

How  can  I  denounce  whom  God  hatii  not  denounced? 

From  the  rocky  summit  I  behold  the  nation, 
From  the  Mountain  tops  I  survey  them. 
Behold  a  people,  thatdwelleth  alone, 
And  joins  itself  not  with  the  nations. 
Who  can  count  the  dust  of  Jacob  ? 
Or  number  the  fourth  of  Israel? 


175 

Let  me  but  die  the  death  of  the  righteous,* 
And  let  my  last  end  be  like  bis. 

The  kino-  is  alarmed,  that  Balaam,  instead  of  pronouncing 
a  curse,  utters  a  blessing ;  and  as  if  this  was  an  unlucky  spot 
where  perhaps  no  sacrifices  would  avail,  or  he  received  only 
unfavourable  visions,  he  conducts  him  to  another  place,  from 
which  he  could  have  a  view  of  the  whole  people  to  the  farther- 
most tent,  in  short  to  the  top  of  mount  Pisgah.  Seven  altars 
are  built,  seven  offerings  brought,  and  Balak  with  the  princes 
of  Moab  remained  by  the  O-Tering.  The  soothsayer  retires 
again  into  solitude,  that  God  may  meet  with  him.  He  returna 
and  says. 

Stand  up,  O  Balak,  and  hear, 

Hearken  to  me,  thou  son  of  Zippor, 

God  is  not  a  man,  that  he  should  lie, 

Nor  the  son  of  man,  that  he  should  repent. 

Hath  he  said,  and  shall  he  not  do  it? 

Hatii  he  spoken,  and  shall  he  not  make  it  good  ^ 

Behold  I  have  received  a  blessing, 

He  hath  blessed,  and  I  cannot  reverse  it. 

No  evil  is  to  be  seen  upon  Jacob, 
No  misfortune  impends  over  Israel. 
Jehovah  his  God  is  with  him, 
The  shout  of  a  king  in  his  midst. 
God  hath  brought  him  out  of  Egypt, 
Like  a  wild  bullock  is  his  strength. 
No  enchantment  prevails  against  Jacob, 
Nor  any  divination  against  Israel. 
According  to  the  times  it  shall  be  toldhim^ 
What  God  hath  resolved  to  be  done.t 
Behold  this  people,  they  rise  up  as  a  lion, 
And  lift  themselves  up  as  a  young  lion. 
He  lieth  not  down,  till  he  eat  the  prey, 
And  drink  the  blood  of  the  slain. 

*Jeshurun   seems  to   be  a  term  of  distinction  for  Israel,  nearly  in  the 
sense  of  ayadog  in  the  most  ancient  times.     It  often  occurs  as  a  name 
of  Israel,   and  m  the   song  of  Solomon  all  the  lovers  of  Solomon  ar& 
xakoi  xu'  yadoi. 
tA  fiao  distinction  between  a  diviner  and  a  true  Prophet, 


176 

Now  Balak  entreats,  that  if  he  will  not  curse,  he  shall  at  least 
not  bless  Israel ;  and  conducts  him  to  a  third  place,  to  the  top 
of  Peor,  which  looks  towards  the  desert.  After  the  altars  are 
built,  and  the  sacrifices  offered,  the  diviner  goes  no  farther  to 
seek  for  auguries.  He  raises  his  eyes,  ^^id  looks  upon  Israel 
encamped  by  tribes.  He  is  filled  with  enthusiasm,  takes  up 
his  parable,  and  says. 

Thus  saiih  Balaam,  the  son  of  Beor, 
Thus  saith  the  man,  whose  eyes  are  open, 
He  saith  it,  who  heareth  the  words  of  God, 
Who  seeth  the  vision  of  the  Almighty, 
Falleth  in  a  trance,  and  seeth  with  open  eye. 

How  IJeautifulare  thy  tents,  O  Jacob, 
And  thy  dwelling  places,  O  Israel, 
As  rivers  spread  themselves  abroad, 
As  gardens  by  the  river's  side, 
As  aloes,  which  God  hath  planted. 
As  cedar  trees,  beside  waters.  ' 

Waters  run  from  their  fountains. 
And  many  streams  shall  be  his  offspring. 
His  king  shall  be  higher  than  Agag, 
And  his  kingdom  shall  be  exalted. 
God  hath  brought  him  out  of  Egypt, 
As  of  a  wild  bullock  is  his  race, 
He  devoureth  the  nations  his  enemies, 
He  breaketh  in  pieces  their  bones. 
And  pierceth  them  with  his  arrows. 
He  coucheth  and  lieth  down  as  a  lion, 
As  a  young  lion,  who  shall  rouse  him  up  ? 
Blessed  is  he,  that  blesseth  thee, 
And  cursed  is  he,  that  curseth  thee. 

Balak  enraged  smites  his  hands  together,  and  commands  him 
to  depart  to  his  own  place.  Balaam  in  taking  leave  instructs 
him  farther,  however,  what  this  nation  shall  do  to  his  own  peo- 
ple in  later  times.  Here  the  prophecy  reaches  its  highest 
point  of  sublimity. 

Thus  saith  Balaam,  the  son  of  Beor, 
Thus  saith  the  man,  whose  eyes  are  open, 


177 

He  saith,  who  heareth  the  words  of  God, 
And  knoweth  the  knowledge  of  the  Most  High, 
Who  saw  the  vision  of  the  Almighty, 
Falling  down,  but  with  eyes  open. 

I  see  him,  but  he  is  not  yet, 
I  behold  him,  but  he  is  yet  afar  off. 
There  cometh  a  star  out  of  Jacob,* 
A  sceptre  riseth  out  of  Israel, 
Which  smiteih  the  corners  of  Moab, 
And  destroyetli  his  high  fortresses,! 
Edom  is  his  possession, 
The  hostile  Seir  his  conquest, 
Israel  doth  valiant  deeds. 
Out  of  Jacob  cometh  a  conqueror. 
And  wasteth  the  remnant  of  the  habitations. 

He  then  looked  abroad  upon  Amalek,  took  up  his  parable. 

and  said, 

Amalek  the  first  among  the  nations, 
His  end  shall  be — to  perish  forsver. 

He  looked  upon  the  Kenites,  took  up  his  parable,  and  said. 

Strong  is  thy  dwelling  place. 
Thou  puttest  thy  nest  in  a  rock, 
Yet  shall  the  Kenite  be  wasted, 
Till  Asshur  carry  thee  away  captive. 

Again  he  took  up  his  parable,  and  said, 

■Who  shall  live,  when  Gud  doeth  this  ? 

Ships  from  Italia's  coasts. 

Bring  down  the  pride  of  Asshur,  ^ 

And  humble  the  pride  of  Eber. 

He  also  shall  perish  forever. 

*  David  the  conqueror  of  the  Moabites. 

t  The  "  fortresses"  are  obviously  in  parallelism  with  the  "  corners  of 
Moab."  If  the  one  signifies  the  fortified  summits  and  angles  of  the  moun  - 
tains,  then  the  other  signifies  the  towers  built  on  these,  or  the  men  who 
garrison  them.  Children  of  Seth  is  a  term,  that  could  have  no  meaning 
here,  as  distinguishing  the  family  descent, 


178 


And  Balaam  rose  up,  and  departed  to  go  to  his  own  place,  and 
Balak  also  arose  up  and  went  his  way. 


What  a  crown  of  triumph  for  Israel !  a  crown  of  laurel,  that 
becomes  continually  more  precious  with  age.  And  was  this 
an  artifice  of  the  Moabites  ?  a  device  for  their  own  injury  ? 
and  for  the  glory  of  Israel  ?  If  it  be  an  artifice,  it  must  be 
one  of  Moses,  or  of  some  later  Hebrew  poet.  And  to  whom 
then  could  it  be  ascribed  1  What  later  poet  has  figurative 
language  so  bold  as  this  ? 

"  But  of  what  consequence  was  it  whether  a  foreign  sooth- 
sayer uttered  curses  or  blessings  upon  Israel?"  Let  us  consid- 
er, that  they  were  uttered  not  for  effect  upon  us,  but  upon  Is- 
rael and  Moab,  The  Israelites,  already  disheartened  at  the 
war,  would  have  been,  perhaps,  still  more  discouraged,  had  a 
soothsayer  so  famous  as  Balaam  imprecated  evil  upon  them  ;  as 
on  the  other  hand  it  failed  to  raise  the  courage  of  the  Moabites, 
when  they  heard  such  destinies  announced.  Thus  Jehovah 
here  adapted  himself  to  the  weakness  of  the  host  of  Israel,  and 
seized  upon  the  device  of  the  enemy,  which  was  to  have  ren- 
dered them  hopeless,  and  converted  it  into  a  means  of  inspi- 
ring them  with  new  courage. 

"  But  how  came  it  to  the  knowledge  of  the  Israelites  ?"  In 
answer  to  this  let  us  enquire,  how  Moab  and  the  Israelites 
were  situated,  and  it  will  be  seen,  that,  as  Balaam  came  frajn 
the  mountains  of  the  East,  he  must  have  passed  by  or  through 
the  hosts  of  the  Israelites.  The  history  of  the  blessings  were 
probably  recorded  in  the  Book  of  the  wars  of  Jehovah,  from 
which  several  poetical'extracts  and  songs  are  introduced  in  this 
place.*  Thus  we  can  at  least  conjecture,  whence  it  came, 
3.nd  how  it  was  preserved.     Let  us  look  at  these  other  songs  \ 

*  Num.  xxi.  14—30. 


179 

When  Moses,  compelled  by  necessity,  smote  Amalek,  he 
began  a  book  of  the  wars  of  Jehovah,  that  was  afterwards  con- 
tinued. Only  a  few  poetical  passages  of  it,  however,  remain. 
A  passage  from  the  triumph  of  Moses  over  Amalek.* 

I  will  blot  out,  utterly  blot  out 

The  memory  of  Amalek  from  under  heaven. 

The  altar,  which  Moses  built,  and  which  he  called  "  Jehovah, 
my  banner  of  triumph,"  has  in  like  manner  a  poetical  explana- 
tion. 

Because  my  hand  was  raised  to  Jehovah's  throne, 
Jehovah  will  have  war  with  Amalek, 
From  generation  to  generation. 

It  was  not  the  hand  of  Amalek,  but  that  of  Moses,  that  was 
raised  to  Jehovah  during  the  battle.  It  was  supported  by  a 
stone,  and  this  suggested  the  idea  of  an  altar,  which  was  call- 
ed the  "  banner  of  victory."  Asa  conqueror  Moses  had  rais- 
ed his  hand  to  the  throne  of  Jehovah. 

We  find  afterwards  other  poems  from  this  book.t  The  song 
of  the  well  was  before  introduced,  and  a  triumphal  ode  over 
the  Amorites  he;-    follows. 

A  SONG  OF  TRIUMPH  OVER  THE  AMORITES,  WHO  HAD 
BEEN  THE  CONQUERORS  OF  MOAB.I 

Come  ye  into  Heshbon, 

Build  and  strengthen  Sihon. 

A  fire  went  out  of  Heshbon, 

A  flame  from  the  city  Sihon, 

Which  consumed  the  mountains  of  Moab, 

The  dwellers  in  the  high  places  of  Arnon, 

Woe  unto  thee,  Moab, 
Thou  art  undone,  people  of  Chemosh, 
Thy  sons  must  be  fugitives. 
Thy  daughters  become  captives 
To  Sihon,  King  of  the  Amoritee. 

*  Ex.  xvii.  14.  +  Num.  xxi.  14.  t  Num.  xxi.  27. 


ISO  ■ 

Their  yoke  is  now  broken 
From  Heshbon  unto  Dibon. 
We  laid  waste  unto  Nophah, 
We  laid  them  waste  unto  Medbah. 

The  Israelites  invite  their  guests  into  the  conquered  Hesh- 
bon, and  Sihon.  They  boast  that  they  have  now^  conquered  the 
conquerors  of  Moab,  and  celebrate  with  irony  the  deeds  of 
their  conquered  enemies.  Of  such  irony  there  was  much  in 
the  ancient  triumphal  songs,  which  can  have  little  interest 
for  us. 


In  the  Book  of  Joshua  we  find  nothing  like  the  songs  above 
introduced.  A  few  bold  features  in  the  narrative,  seem,  how- 
ever, to  have  come  from  triumphal  songs,  and  in  the  boldest  of 
them,  the  account  of  the  sun  and  moon's  standing  still,  refer- 
ence is  expressly  made  to  the  book  of  ancient  heroic  songs  ;* 
and  hence  it  is  strange,  that  this  beautiful  passage  should 
have  been  so  long  misinterpreted. 

Joshua  attacks  the  Amorites  early  in  the  morning,  and 
continues  the  battle  until  into  the  night,  making  it,  therefore, 
a  long  day,  and  the  day  seemed  to  be  lengthened  in  order  to 
the  completion  of  the  victory.  The  sun  and  moon,  therefore, 
(for  he  pursued  the  enemy  till  into  the  night,)  were  witnesses 
of  his  deeds.  They  seemed  to  stand  still  with  astonishment 
in  the  heavens,  till  the  victory  was  completed.  All  nature 
appeared  for  once,  subject  to  the  command  of  the  hero,  and 

*  The  book  may  have  been  called  Jasher  from  the  kindred  word  sig- 
nifying song,  and  if  it  was  a  book  of  Hebrew  heroic  poetry,  it  probably 
began  with  the  song  at  the  Red  Sea,  and  from  the  first  word  in  that,  per- 
haps, acquired  its  name.  Or  Jasher  was  equivalent  to  the  book  of  he- 
roes, because  it  was  the  heroic  designation  of  this  people  as  Jeshurun, 
avadot,  as  we  have  seen  above.  Both  amount  to  the  same  thing,  if  we 
translate  Jasher,  the  book  of  heroic  songs.  That  it  was  such  its  contents 
show,  • 


181 

lo  obey  his  commanding  voice.  Jehovah  himself  seconded  it, 
not  only  by  sending  a  supernatural,  i.  e.  panic  fear  upon  the 
enemy,  but,  when  they  fled  also,  by  pursuing  them  with  a 
storm  of  hail,  as  if  he  were  the  leagued  ally  of  Joshua.  Simi- 
lar representations  from  the  history  of  the  times  were  at  the 
foundation  of  this.     The  narrative  proceeds — 

And  as  they  fled  before  Israel,* 

The  way  that  leadeth  to  Bethhoron, 

Then  cast  Jehovah  mighty  stones 

Upon  them  out  of  heaven, 

Along  the  way  unto  Azekah,  and  they  fell, 

A  greater  number  fell  by  thfi  hail, 

Than  were  slain  by  the  sword  of  Israel. 

Then  Joshua  spake  unto  Jehovah, 

In  the  day,  when  Jehovah  gave  the  Amorites, 

To  fall  before  the  children  of  Israel, 

He  said  before  assembled  Israel, 

"  Stand  still,  thou  sun,  upon  Gibeon, 
And  thou  moon  in  the  valley  of  Ajalon. 
Then  the  sun  stood  still. 
And  the  moon  was  stayed. 
Until  the  victory  was  completed. 
The  war  of  Israel  upon  their  enemies." 
For  is  it  not  written  in  the  book  of  heroes, 
"The  sun  stood  still  in  the  midst  of  heaven, 
And  went  not  down,  although  the  day  was  ended. 
And  never  was  a  day  like  that  day, 
Neither  before  it  nor  after  it. 
That  Jehovah  listened  to  the  voice  of  a  hero, 
For  Jehovah  himself  fought  for  Israel." 

Who  does  not  see,  that  here  is  the  costume  of  poetry,  even 
if  no  book  of  heroes  were  referred  to  ?  To  the  language  of 
Israel  such  expressions  were  not  foreign,  nor  was  their  bold- 
ness unusual.  How  often  is  it  said  in  the  plain  style  of  histo- 
ry, "  God  fought  for  Israel."     In  the  song  of  Deborah  even 

»  Josh.  X.  11. 
16 


1S2 

the  stars  become  combatants.  The  sun  and  moon  and  eleven 
stars  are  represented  in  the  dream  of  a  youthful  shepherd,  as 
bowing  down  before  him.  The  Sun  has  its  place  of  rest,  and 
knows  the  time  of  its  retiring  to  repose.* 


So  it  is  with  several  passages  in  the  Books  of  Joshua  and 
Judges.  When  the  walls  of  Jericho  are  described  as  falling 
down  at  the  sound  of  the  sacred  trumpets,  let  the  account  be 
read  in  the  spirit  of  that  age,  and  it  will  cease  to  excite  a 
smile.  With  the  sound  of  the  trumpets  was  united  the  war- 
cry, and  the  rush  of  warlike  assault,  and  the  one  was  only  the 
siornal  for  the  other.  For  six  days  the  commander  had  for- 
bidden the  assault,  and  on  the  seventh,  when  the  enemy  were 
put  off  their  guard,  by  the  idle  loitering  of  the  Israelites,  and 
the  walls  at  the  early  dawn  were  undefended,  he  gave  the  sig- 
nal for  the  war-cry,  that  is,  for  storming  the  place,  and  thus 
they  took  possession  of  the  city. 

The  whole  Book  of  Judges  is  animated  with  the  spirit  of 
heroic  poetry.  It  breathes  the  spirit  of  the  age,  the  youthful 
vigour  of  a  newly  settled  race  of  mountaineers,  who  indeed 
were  often  subdued  and  oppressed  for  want  of  organization 
and  government  among  themselves,  but  whose  heroism  and 
love  of  liberty  now  and  then  kindled  up  in  the  heroick  soulg 
of  individuals,  and  broke  out  into  a  flame.     I  might  denomin- 

*  It  may  be  that  Joshua  had  expressed  the  wish,  that  the  day  might  b« 
prolonged,  (for  do  not  Homer's  heroes  express  wishes  of  the  same  sort, 
and  do  they  not  correspond  with  the  spirit,  that  prevails  in  the  heat  of 
battle  ?)  and  when  the  event  corresponded  with  his  wishes,  and  the  light 
cotinued  unusually  long,  and  the  very  heavens  seemed  to  come  to  his  aid 
by  a  storm  of  hail,  what  was  more  natural,  than  that  the  triumphal  song 
should  compose  the  picture  of  a  day  unlike  to  any  other,  should  represent 
the  hero  as  speaking,  employing  Jehovah  himself  as  a  coadjutor,  and 
make  the  sun  and  moon  participate  in  the  triumph,  and  wonder  at  tb« 
boldness  of  the  heroic  leader. 


183 


ate  this  the  poetical  age  of  Israel,   and  will   explain  myself  on 
the  point  more  at  large. 


A  period  of  civil  and  political  order,  of  peaceful  security, 
and  established  moral  customs,  is  certainly  the  happiest  for  a 
nation,  but  not  the  most  favourable  for  producing  poetry,  that 
ia  filled  with  life  and  action.  This  delights  rather  in  bold  and 
striking  incidents,  in  the  prevalence  of  passion,  of  the  mar- 
vellous, and  of  liberty.  "At  that  period  there  was  no  king  in 
Israel,  and  every  man  did  what  was  right  in  his  own  eyes," 
and  often,  therefore,  the  most  savage  and  cruel  wrong,  as  we 
see  from  many  traces  of  their  history.  He  acted  according 
to  the  impulse  of  ardent  and  unrestrained  desire,  and  in  rela- 
tion to  all  heroic  deeds  it  is  said,  "  the  spirit  of  the  Lord,  tliat 
is,  the  national  spirit  of  the  Israelites  impelled  him,  or  the 
national  God  aroused  and  armed  him,  the  spirit  of  Jehovah 
began  to  drive  him  here  and  there,"  even  when  the  actor  was 
by  no  means  a  man  of  moral  worth.  It  is  painful  to  read  the 
objections,  that  are  multiplied  against  this  book  and  its  mar- 
vellous events  without  regard  to  the  time  and  circumstances, 
in  which  it  was  written.  Every  one  knows,  that  all  ancient 
nations  in  their  wars  permitted  themselves  the  use  of  artifice 
and  deception  ;  all  rude  nations  do  so  at  the  present  day,  and, 
where  in  other  respects  magnanimity  exists,  prefer  craft  to 
force.  A  disorganized  and  oppressed  people,  whose  national 
power  exists  only  in  individual  enterprize,  have  more  especial 
need  of  such  weapons.  For  how  can  an  individual  even  the 
strongest  and  bravest,  if  we  mean  to  speak  rationally,  main- 
tain himself  against  a  multitude,  if  he  does  not  gain  an  ad- 
vantage by  the  arts  of  war  ?  And  what  are  these  arts,  but 
skilful  artifices  ?  Or  is  there  a  less  ingenious  artifice,  a  less 
heroic  heroism,  than  that  which  breathes  from  the  mouth  of 
tJje  cannon  ?     Let  Ehud  go,  then,  excited  by  Jehovah,   and 


184 

with  his  dagger  pierce  the  foreign  tyrants  of  his  country.  It 
was  more  decicive  than  a  victory  with  us,  which  is  purchased 
by  the  blood  of  thousands.  Every  thing  then  depended  on  in- 
dividual heroism  and  prowess.  The  rude  dweller  in  tents, 
Jael  the  wife  of  Eber,  who,  uniting  with  her  people,  pierced 
through  the  commander  of  a  foreign  foe  in  her  tent,  could 
make,  indeed,  but  little  claim  to  rank  in  our  orders  of  military 
merit,  yet  deserved,  according  to  the  spirit  of  the  ao-e,  the 
national  praise  awarded  her  in  the  song  of  Deborah.  We 
must  first  convert  the  hordes,  which  made  war  upon  Israel  to 
well  ordered  nations,  and  their  times  into  ours,  if  we  would 
apply  our  principles  of  right  in  war  to  them. 

Qualem  ministrum  fulminis  alitem, 
Cui  rex  deorum  regnum  in  aves  vagas, 
Permisit,  expertus  fidelem 
Jupiter  in  Ganymede  flavo, 

Olini  juventas  et  patrius  vigor 
Nido  laborum  propulit  inscium; 
Vernique  jam  nimbis  remotis 
iHsolitos  docuere  nisus 

Venti  paventem  ;  mox  in  ovilia 
Demisit  hostem  vividus  impetus 
Nunc  in  reluctantes  dracones 
Egit  amor  dapis  atque  pugnse, — 

Thus  do  I  picture  to  myself  the  deeds  of  Deborah,  of 
Gideon,  of  Jephthah,  and  of  Samson,  and  I  hold  no  more 
prolonged  vindication  of  particular  circumstances  on  the 
grounds  of  morals  and  natural  rights  to  be  necessary.  The 
whole  stands  forth,  even  in  respect  to  the  tone  of  the  narra- . 
tive,  in  the  light  and  costume  of  poetry.  Some  of  the  narra* 
lives,  indeed,  as  the  capturing  of  Samson  in  the  lap  of  Deli- 
lah, are  arranged  with  poetical  symmetry.  Individual  ex- 
pressions have  a  remarkable  force,  the  language  of  the  heroes 
is  full  of  the  spirit  of  Jehovah,  i.  e.  of  enthusiasm,  resolution 


185 

and  boldness.  The  annunciation  of  some  of  them  before 
their  birth,  the  appearance  of  an  angel,  or  a  nameless  Prophet, 
the  singular  proofs,  whetlier  of  the  calling  or  of  the  courage 
of  these  men,  the  riddles,  the  play  upon  words,  the  youthful 
rashness  for  example  of  all  the  enterprises  of  Samson — all 
this  gives  to  these  narratives  more  poetry,  than  many  heroic 
poems  have  been  able  to  exhibit  with  all  the  marvels  of  their 
fabulous  machinery.  Each  of  these  heroes  too  is  so  charac- 
teristic, so  like  himself,  in  the  slightest  features  of  his  history, 
that  in  the  brief  space  of  one  or  two  chapters  allotted  to  it  he 
stands  forth  a  living  hero.* 

*I  will  endeavour  to  show  this  by  a  few  particulars  in  the  history  of 
Samson.  Good  humour,  levity  and  arrogance  pervade  his  whole  life, 
Wine  and  strong  drink  are  forbidden  him,  but  he  yields  himself  the 
more  devotedly  to  love,  which  more  than  once  led  him  into  a  snare,  and 
at  length  deprived  him  of  his  prowess,  his  liberty,  and  his  eyes.  "I 
will  seek  a  wife  among  my  enemies  that  I  may  find  occasion  against 
them"  was  a  foolish  thought,  and  yet  how  entirely  in  the  spirit  of  a 
headlong  youth,  who,  conscious  of  his  superior  power,  knows  not  how 
to  direct  it,  and  divides  his  heart  between  love  and  bold  adventure.  The 
riddle  at  his  marriage  feast,  and  its  consequences,  show  the  same  char- 
acteristic. In  opposing  men  he  was  a  man,  in  opposing  women  he  was 
but  a  woman,  as  many  similar  heroes  in  history  have  been.  He  answers 
with  levity  those,  who  through  his  own  means  had  solved  his  riddle, 
goes  forth  and  slays  thirty  Philistines,  that  his  thirty  marriage  guests 
might  receive  their  prize,  deserts  his  wife,  and  returns  with  a  kid  for  a 
present,  and  as  if  nothing  had  happened,  goes  directly  to  her  cham- 
ber.  When  he  learns,  that  she  has  become  the  wife  of  another,  he  says 
"now  at  length  I  shall  have  just  cause  against  the  Philistines,  I  will  do 
them  mischief,"  as  if  he  had  been  waiting  for  such  an  occasion.  The 
story  of  the  three  hundred  foxes  with  the  firebrands  between  their  tails 
is  entirely  after  his  manner;  and  the  objections,  that  have  been  made  to 
it  are  not  worthy  of  reputation.  The  foxes  or  rather  jackalsof  that  coun- 
try  enter  into  houses,  arc  easily  taken,  and  an  idle,  frolicksome  adven- 
tare  like  this  would  not  fail  to  engage  merry  accomplices  enough  to 
rarry  it  into  effect.  They  had  the  sport.  He  looked  to  the  result.  So 
also  with  the  gate  of  Gaza,  which  to  the  reproach  of  the  Gazites  he 
ijrew  off  to  the  mountain.  So  with  the  jaw-bone  of  the  ass,  the  pun 
upon  which   was  strictly  in  character  for  Samson.    The  place  where  b* 


186 

To  this  poetical  age  belongs  also  the  finest  heroic  song  of 
the  Hebrews,  the  song  of  Deborah.  The  68th  Psalm  will  ap- 
proach nearest  to  it,  but  is  still  far   behind.     In  the  song  of 

made  the  attack  was  called  Lechi,  jawbone,  and  as  clearly  appears 
from  chap.  xv.  13.  14. 19.  this  was  a  narrow  pass,  a  sort  of  hollow  shaped 
probably  like  a  jaw-bone.  He  had  made  an  arrangement  with  his  country- 
men, that  when  they  had  fulfilled  the  part  which  their  cowardice  led  them 
lo  take,  of  binding  and  delivering  him  to  his  enemies,  they  should  remain 
quiet,  since  they  could  not  have  been  excited  to  any  thing  more.  And 
when  in  passing  he  came  into  this  winding  and  narrow  pass,  to  Lechi,  he 
chose  his  opportunity,  seized  upon  the  jaw-bone  of  an  ass,  which  lay 
there,  and  accomplished  his  work.  He  then  congratulated  himself  re. 
specting  it  in  a  double  play  upon  words,  to  which  still  another  is  added, 
that  God  showed  to  the  fainting  warrior,  who  after  his  bold  adventure 
longed  for  a  cool  draught  of  water,  a  fountain  in  the  same  winding  rock, 
Lechi,  where  the  battle  was  fought.  The  fountain,  as  the  narrator  tells 
us,  is  called  to  this  day  the  caller's  fountain  or  the  fountain  of  invocation. 
(Here  too  the  fountain  could  not  have  flowed  from  the  jaw-bone,  which  he 
wielded  in  his  hand,  but  from  something  that  remained  to  aftertimes,  obvi- 
ously the  winding  rock,  Lechi,  v.  14.)  All  this  is  told  with  an  animated 
brevity,  which  shows  the  genius  of  Samson.  The  same  is  true  of  the 
sad  history  of  his  reposing  in  the  lap  of  Delilah,  His  two  great  weak- 
nesses, love  and  levity,  deprived  him  of  his  secret.  For  he  knew  noth- 
ing more,  than  that  he  was  dedicated  to  his  national  God,  whose  strength 
would  remain  so  long  as  he  kept  his  inviolable  vow.  This  he  knew 
from  his  name,  his  education  and  mode  of  life,  which  might  perhaps  be 
sufficiently  self-denying.  Suddenly  he  lost  his  courage,  when  his  vow 
was  broken  and  felt  that  the  assistance  of  God  was  withdrawn  from  hira. 
But  as  his  hair  grew  he  found  his  cheerfulness  and  courage  revive.  His 
enemies  knew  this,  and  when  he  was  to  furnish  them  with  amusement, 
probably  in  an  old,  widely  extended,  and  lightly  built  house  of  idol  wor, 
ship,  he  amused  himself  by  trying  his  renewed  youthful  energies  upon 
the  pillars  oi  the  house,  thus  seeking  a  joyful  death.  He  died  as  he 
had  lived,  an  irreconcilable  enemy  of  the  Philistines,  and  rejoiced  in  , 
uniting  their  death  with  his  own,  I  will  not  ask,  whether  a  narrative  so 
fharacteristick,  and  self-consistent,  could  have  been  the  work  of  fiction  ? 
I  only  say,  that  it  is  strikmgly  correspondent  to  the  age,  and  beautifully 
told.  Precisely  that,  which  is  most  the  object  of  sarcasm,  or  most  ab- 
surdly defended,  is  the  finest.  And  so  generally  with  the  narratives  of 
die  book  of  Judges. 


187 

Deborah  all  is  present,  living  action.  In  that  of  David  an 
ancient  heroic  narrative  is  to  become  the  embellishment  of 
a  solemn  state  ceremony  which  still  remains  only  a  ceremonial 
procession.  Forgive  me,  thou  heroine,  beneath  thy  native 
palms,  that  I  mingle  in  the  dance  of  thy  nation's  jubilee,  and 
in  feeble  tones  re-echo  thy  triumphal  song. 

TRIUMPHAL  SONG  OF  DEBORAH  AND  BARAK.* 

Then  sang  Deborah,  and  Barak,  Abinoam's  son, 
On  the  day  of  their  triumph  they  sang. 

Give  ye  praise  to  the  Lord, 
That  Israel  hath  taken  her  revenge. 
That  tlie  people  came  freely  to  battle. 

Here  ye  kings,  give  ear  ye  princes, 
I  will  sing,  I  will  sing  unto  Jehovah. 
I  will  sing  unto  Jehovah,  God  of  Israel. 

Jehovah,  when  thou  wentest  out  from  Seir,+ 
And  marchedst  from  the  hills  of  Edom, 
Then  the  earth  quaked,  the  heavens  dropped, 
The  clouds  poured  streams  of  water, 
The  mountains  melted  before  Jehovah, 
Sinai  before  Jehovah  God  of  Israel. 

In  the  days  of  Shamgar  son  of  Anath, 
In  the  days  of  Joel  the  highways  were  empty, 
And  travellers  sought  the  winding  paths. 
The  assemblies  of  Israel  were  no  more, 
They  ceased,  until  I  Deborah  arose, 

•I  have  translated  this  song  in  den  Briefen  das  Studium  der  Theo- 
logie  betrefierd  Th.  1.  S.  111.  and  accompanied  it  with  remarks  which  I 
will  not  now  repeat.  Later  mvestigationshave  given  me  new  views  ou 
some  passages,  but  I  must  refer  to  those  remarks  with  reference  to  the 
connexion  of  thought  in  the  piece.  Whether  there  was  a  chorus  to  it 
will  soon  appear. 

+  The  song  begins  with  the  figure,  which  Moses  used,  Deut.  xxxiii.  2. 
and  with  which  David  began  the  68ih  psalm,  and  Habakkuk,  cap.  3. 
It  seems  to  have  been  a  customary  beginning  of  Hebrew  songs  of  tri- 
umph,  because  they  all  follow  Moses  as  their  Homer. 


188 

Till  I  arose  the  mother  of  Israel. 

They  had  chosen  them  new  Gods,* 
Then  war  was  raging  at  the  gates, 
And  no  shield  or  spear  was  seenf 
Among  the  forty  thousands  of  Israel. 
My  heart  turns  to  you,  ye  leaders  of  Israel, 
And  to  you  ye  volunteers  among  the  people, 
Sing  praises  with  me  to  Jehovah. t 
Yo  that  ride  on  asses  richly  harnessed, || 
That  sit  on  costly  coverings. 
And  who  walk  on  foot  in  the  streets. 
Meditate  and  utter  a  song. 

An  ode  for  the  herdsmen^  to  sing — • 
Who  water  their  herds  among  the  wells, 
That  there  they  may  praise  the  goodness  of  Jehovah, 

*The  whole  Book  of  Judges  proceeds  on  this  idea,  and  to  this  caDse, 
in  strict  accordance  with  the  law  of  Moses,  ascribes  the  ruin  of  the 
country.  The  principal  incidents  of  the  book  are  however  equally  ori. 
ginal  with  this  song  itself. 

fNot  that  there  was  no  shield  or  spear  in  Israel,  but  there  was  no  ens 
who  called  them  forth,  and  summoned  the  forty  thousand  brave  Israel, 
ttes  to  the  war. 

tThose  who  led,  and  those  who  voluntarily  followed,  are  all  to  units 
in  praise ;  they  all  partake  in  the  victory  and  the  song  of  triumph. 
There  is  a  refinement  in  the  beginning  and  the  transitions  of  the  od« 
hardly  to  be  expected  in  that  age, 

n  Persona  of  distinction.  Those  who  sit  on  costly  apparsl,  judges  or 
princes,  and  those  who  walk  the  streets,  common  people.  All  enjoy  th» 
fruits  of  victory,  public  security  and  freedom, 

(j  The  interpretation  of  this  difficult  verse  commends  itself,  I  think,  by 
lis  facility,  and  the  connexion  of  the  whole.  The  battle  occurred  among 
the  rivers  and  torrents  of  Mount  Tabor,  (compare  v.  21.  and  chap.  iv.  6- 
7.)  and  here,  therefore,  the  victory  is  forever  to  be  celebrated.  The 
.  battle  was  fought  in  the  rainy  season,  when  the  fountains  and  rivulets 
were  swollen,  and  according  to  v.  21.  swept  away  the  Canaanites.  On 
this  account  Deborah  begins  with  the  dropping  heavens,  introduces  th» 
constellations,  which  bring  rain  as  combatants.  In  like  manner  are  th« 
narrow  passes  of  Tabor  conceived,  in  which  the  people  were  placed,  ao4 
thu«  the  scene  of  battle  is  accurately  defined. 


189 

His  goodness  to  the  people  of  Israel,* 

For  there  the  people  of  Jehovah  were  in  straits. 

Arouse  thee  !  arouse  thee,  Deborah  I  t 

Awake  !  awake  I  give  a  song  of  triumph, 

Arise  Barak,  bring  forth  thy  captives. 

Thou  son  of  Abinoam. 

Tlien  went  a  remnant  against  the  strong, 

Jehovah  with  me  against  the  mighty. 

From  Ephraim  came  the  first  to  Amalek, 

Then  earnest  thou  Benjamin  with  thy  people, 

From  Machir  came  over  the  leaders, 

From  Zebulon  those  tl^at  muster  for  battle.t 

The  princes  of  Issachar  were  with  Deborah, 

Issachar,  in  bravery  like  Barak, || 

Sprang  forth  into  the  valley. § 

By  Reuben's  brooks  was  much  consulting. IT 
Why  sittest  thou  there  among  the  stalls  ? 
To  hear  the  bleating  of  the  herds  ? 

•  The  heroine,  an  inhabitant  of  the  country,  is  particularly  concerned, 
that  the  people  of  the  country  should  never  forget  the  victory  and  deliver- 
ance of  Israel.     By  this  circumstance,  perhaps  it  was  preserved. 

t  Properly,  "  rouse  up  !  rouse  up  !  excite  thyself,  that  you  may  leave 
a  picture  of  the  whole  exhibition,  which  v.  11 — 15.  proceeds  in  the  order 
of  battle.  Her  admonition  to  Barak  (chap.  iv.  6.  14.)  is  the  beginning, 
and  then  follows  the  order  of  march,  as  the  tribes  assemble  and  follow 
her.  She  was  from  the  mountains  of  Ephraim,  (iv.  5.)  and  there  also, 
was  the  primary  source  of  the  army,  and  of  the  victory.  Perhaps  the 
mountain,  on  which  she  dw.lt,  was  called  \malek,  as  many  mountaina 
still  retained  their  names  from  more  ancient  times. 

*  Those  that  bore  the  rod  for  mustering,  plainly  representing,  that  the 
mojt  noble  and  ancient  of  the  tribe,  who  gave  command  to  others,  foU 
lowed  her  in  the  enterprise. 

Hit  is  a  special  honour  to  this  tribe  to  be  compared  with  the  leader,  as 
equal  in  bravery.     Tabor  lay  between  Zebulon  and  Issachar, 

§This  is  explained  from  chap.  iv.  6.  12.  14. 15.  They  held  themselvea 
on  the  broad  plain  of  Tabor. 

IT  Here  begins  the  sarcasm  upon  the  tribes,  wbichjeiJiained  behind  to 
V.  17, 


190 

By  Reuben's  brooks  is  great  consulting. 

Gilead  beyond  Jordan  stayed  unmoved, 
Dan  also,  or  why  should  he  dwell  in  ships, 
Asher  was  safe  by  the  shore  of  the  sea, 
And  lingered  by  his  bays  and  creeks. 
Only  Zebulon  jeoparded  their  lives. 
And  Naphtali  on  the  mountain  heights.* 
But  the  kings  they  came  and  fought, t 
There  fought  the  kings  of  Canaan, 
At  Tanach  by  the  waters  of  Megiddo, 
But  money,  their  desire,  they  received  not. 

From  heaven  they  fought  (against  them), 
The  stars  from  their  courses  fought  with  Sisera. 
The  river  Kishon  swept  them  away. 
The  winding  river,  the  river  Kishon. 
March  on  my  soul  in  thy  might,  t 

Then  stamped  the  hoofs  of  the  horses, 
In  the  fleeing,  in  the  fleeing  of  heroes. 
Curse  Meroz,  said  the  angel  of  Jehovah, [) 
Utter  curses  upon  the  inhabitants  thereof. 
They  came  not  to  the  help  of  Jehovah, 
To  the  help  of  Jehovah  in  his  host  of  heroes. 

Blessed  above  women  be  Jael, 
The  wife  of  Heber  the  Kenite, 
Blessed  above  the  dwellers  in  tents. 

*  They  were  the  first,  whom  Deborah  committed  to  Barak,  (iv.  6.)  nni 
in  whose  heroism  she  confided,  and  who  are  here  also  honoured  with  tho 
last  and  highest  praise.  They  with  the  Northern  tribes  of  Judsa  wer« 
heroic  mountaineers.  Zebulon  it  seems  is  contrasted  with  Asher  and 
Dan,  because  like  them  it  was  by  the  sea,  and  yet  joined  the  expedition. 

tin  every  word  of  this  description  there  is  sarcastic  raillery.  Sbo 
honours  them  with  titles,  that  she  may  annul  them;  and  this  tone  eon- 
tinues  in  what  is  said  of  the  mother  of  Sisera  and  her  women. 

t  She  excites  herself  to  proceed  with  the  same  animation  through  the 
rest  of  the  song. 

D  In  the  whole  book  of  Judges  the  voice  of  God  is  called  the  angel  of 
Jehovah.  (Chap.  ii.  1 — 4.  vi.  12 — 22.  xiii.  3 — 21.)  The  denomination 
here  is  probably  from  the  first  of  the  passages,  for  the  angel  of  the  Lord, 
which  appeared  there,  commanded  to  conquer  the  land.  The  song  8peakl> 
in  the  name  of  God,  i.  e,  as  the  voice  of  the  nation. 


idi 

He  asked  water,  she  gave  him  milk,* 
She  brought  curdled  milk  in  a  lordly  dish. — - 
She  seized  with  her  hand  upon  the  nail, 
With  her  right  hand  the  heavy  hammer. 

And  with  the  hammer  she  smote  Sisera, 
She  smote  him  through  the  head, 
She  pierced  and  struck  through  his  temples. 
Under  her  feet  he  bowed  himself, 
He  fell,  he  lay  down. 
At  her  feet  he  bowed,  he  fell. 
Where  he  bowed,  there  he  fell  down — dead. 

The  mother  of  Sisera  looked  from  a  window.f 
She  cried  through  the  lattice, 
"  Why  are  his  chariots  so  long  in  coming  ? 
Why  tarry  the  wheels  of  his  chariots  ?" 

Her  wise  ladies  answered  her. 
Yea,  she  quickly  returned  answer  to  herself. 
"Are  they  not  then  to  find  and  divide  the  spoil, 
To  every  man  a  damsel  or  two, 
And  variegated  garments  for  Sisera, t 
A  prey  of  bright  embroidered  garments. 
Doubly  embroidered,  variegated  clothing, 
The  triumphal  procession  of  the  spoil. 

So  let  all  thine  enemies  perish,  O  Jehovah, 
But  let  them,  that  love  thee,  be  as  the  sun, 
Whenhegoeth  forth  in  his  glory. || 

»  This,  too,  is  irony  and  imitative  representation  to  the  last  breath  of 
the  smitten  Sisera.  The  picture  is  beautifully  poetical,  and  character- 
izes the  age  in  a  lively  manner.  That  it  was  intoxicating  milk,  is  plain 
from  a  multitude  of  Oriental  books  of  travels.  He  concealed  himself  in 
the  interior  gynacaeumof  the  tent,  and  there  in  profound  sleep  found  his 
death. 

t  The  contrasts  of  the  picture  render  the  irony  perfect. 

t  This  wise  lady  of  the  harem  was  not  desirous,  that  Sisera  shonld 
acquire  any  damsels.  She  wished  only  for  variegated  garments  and 
ehowy  trappings  for  the  triumphal  procession  of  her  lord. 

Q  This  short  sentence  is,  as  it  were,  a  seal  of  the  whole  song,  and 
»howB  that  it  is  as  methodically  arranged,  aa  it  is  consistent  with  the  Age' 
and  sailed  to  the  people  and  the  place. 


MUSiCK  AND  DANCING  UNITED  IN  THE  COMPOSITION 

OF  NATIO^fAL  SONGS. 


AN  APPENDIX  TO  THE  SONG   OF  DEBORAH, 


Brown,  an  English  writer,  has  hazarded  the  hypothesis,* 
that  poetry,  music,  and  dancing  never  have  a  more  powerful 
influence,  than  when  united,  that  among  all  nations  in  a  state 
of  nature  they  have  been  and  are  still  combined  together,  and 
on  this  account  have  such  power  over  them.  Had  he  satisfi- 
ed himself  with  facts,  and  not  extended  his  theory  to  times 
and  objects,  where  it  does  not  apply,  especially  had  he  left 
lawgivers  out  of  the  question,  and  not  sought  to  explain  by  it 
.BTery  thing  in  all  species  of  poetry,  I  know  of  no  objection  to 
his  views.  The  union  of  these  arts  among  all  rude  nations  is 
pretty  clearly  proved  ;  even  among  the  Greeks,  the  drama 
arose  out  of  the  chorus,  or  a  poetical  effusion  accompanied 
with  musick  and  dancing.  That  in  their  earliest  forms,  and 
within  a  limited  extent  of  cultivation,  they  are  all  three  natu- 
rally combined  together,  cannot  be  denied,  for  some  poetry  at 
least  is  lifeless  without  tones  to  accompany  it,  and  the  most 
simple  and  natural  musick  has  no  animating  effect  without 
poetry.  Such  musick  alone  gives  only  a  series  of  obscure,  un- 
defined emotions,  which  require  to  be  rendered  clear  and  dis- 
tinct by  words,  or  they  at  length,   unless  listened  to  with  the 

*  Brown's  Dissertation  on  the  rise,  union  and  power,  the  progreseion, 
•eparation  and  corruption  of  poetry  and  musick.     London,  1763. 


193 

ear  of  a  mere  artist,  render  the  hearer  weary,  sleepy  and  sad. 
That  both  these  arts  naturally  lead  to  the  dance  we  see  by 
their  effect  on  all  children.  Musick  and  dancing  ;  animated 
feelings  uttered  in  words,  require  gesture  to  give  the  expres- 
sion its  highest  effect.  Thus  there  is  truth  in  the  language 
of  Milton. 

Blest  pair  of  Syrens,  pledges  of  Heaven's  joy, 
Sphere-born,  harmonious  sisters,  voice  and  verse, 
Wed  your  Divine  sounds,  and  mix'd  power  employ, 
With  saintly  shout,  and  solemn  jubilee.   , 

In  the  constitution  of  nature  our  several  senses  are  united 
and  act  upon  one  soul,  why  must  they  be  severed  in  respect 
to  the  outward  objects  of  gratification?  Why  should  not  the 
inward  eye,  which  contemplates  the  visions  of  heaven,  be  ac- 
companied and  confirmed  by  the  inward  ear,  which  listens  to 
its  harmonies  ?  And  why  should  not  both,  in  order  to  their 
most  animated  expression,  employ  gestures  to  illustrate  the 
imagery,  and  the  dance  to  measure  the  musical  rhythm  ? 
In  poetry  as  well  as  musick  rhythm  is  but  the  movement 
of  the  dance.  The  images  of  the  former,  express  the  liv- 
ing forms,  and  shapes  of  universal  nature  by  their  likenesses 
reflected  in  the  countenance  and  soul  of  man.  Thus  the 
three  arts  are  so  interdependent  and  mutually  involved,  that 
even  a  philosophical  distinction  of  the  several  conceptions  is 
not  possible,  without  including  each  within  the  spheres  of  the 
others. 

If  this,  then,  cannot  be  denied,  there  must  be  a  point  of 
union  somewhere,  which,  if  skilfully  attained,  would  necessa- 
rily give  to  them  their  greatest  power.  It  must  act,  that  is, 
at  the  same  time  upon  all  the  powers  of  sense,  and  either  in- 
sinuate itself  into  the  soul,  or  take  it  by  force  through  all  its 
organs.  It  reaches  that  sensorium  commune,  in  which  slum- 
ber the  images,  tones,  sensibilities,  and  emotion  of  the  soul, 
and  excites  it  as  with  celestial  harmonies. 
17 


194 

This  view  of  the  matter,  however,  shows  of  itself,  that  such 
a  point  of  union  is  of  rare  and  delicate  attainment.  Not  all 
the  images  of  poetry  express  themselves  by  gestures,  nor  do 
all  the  tones  of  musick  awaken  the  dance  of  emotions.  If  what 
is  peculiar  to  one  of  the  three  arts  greatly  predominates,  the 
others  in  the  same  degree  lose  their  influence,  and  the  har- 
monic proportion,  that  becomes  beautiful  only  by  such  an  il- 
lusive correspondence  of  all,  as  to  produce  a  perfect  unity  of 
effect,  may  well  be  considered  a  prodigy  ;  and  it  was  perhaps 
best,  that  each  art  should  follow  its  own  independent  course. 
This  they,  in  fact,  did  at  the  moment  when  each  became  a 
separate  and  distinct  art.  What  each  lost  by  being  severed 
from  its  companions,  it  must  now  make  up  by  embellishments 
of  its  own,  and  studied,  therefore,  its  own  peculiar  character, 
unfolded  it  to  the  utmost,  and  now  wrought  its  effects  by  rely- 
ing upon  its  own  power,  while  before  this  it  had  necessarily 
modified  its  agency  from  regard  to  its  union  with  other  agen- 
cies not  essentially  belonging  to  it.  It  is,  therefore,  manifest, 
that  each  of  these  arts,  as  an  art,  in  its  objective  existence, 
gained  by  the  separation,  though  it  is  alike  undeniable,  that 
subjectively,  as  an  organ  of  nature  in  the  soul,  the  power  of 
each  was  diminished. 

It  would  seem,  moreover,  that  there  are  only  certain  peri- 
ods, when  these  arts  could  be  united  in  their  due  proportions. 
It  could  be  only  when  no  one  of  them  is  yet  become  a  distinct, 
peculiar,  and  refined  art;  when  poetry  has  not  yet  built  its 
airy  castles,  where  neither  dance  nor  song  can  follow  it,  nor 
musick  become  so  artificial,  that  it  would  require  the  voice  of 
birds  to  accompany  its  tones  and  movements  with  verbal  signs; 
when  too,  the  dance  is  not  so  much  a  labyrinth  of  art,  as  a 
natural  utterance  of  the  passions  and  agencies  of  the  soul 
guided  by  musick,  as  the  animated  expressive  language  of  ges- 
ture. But  suppose  the  separation  once  made,  and  each  art  to 
have  advanced  for  centuries  upon  its  own  solitary  course, 
while  the  human  organs  in  the  mean  time  have  been  cultivated 


19a 

and  refined,  and  their  reunion  becomes  difficult,  or  rather  at 
once  impossible.  Place^befbre  our  eyes  the  artificial  dance  of 
a  sensuous  people,  even  the  Grecian  dithyr ambus  itself,  and 
our  ear  is  unaccustomed  to  combine  what  is  so  manifold  into 
one  momentary  impression.  We  distinguish  and  trace  each 
several  art  by  itself,  and  judge  it  by  itself  We  fail  of  that 
united  impresssion,  of  that  rapid  association  of  ideas,  of  sensu- 
ous impulses  and  upspringing  emotions,  in  which  alone  their 
power  of  enchantment  lies. 

This  period,  in  which  such  a  union  may  exist,  falls,  there- 
fore, in  nations,  whose  feelings  are  yet  fresh  and  lively,  whose 
life  is  marked  by  few  but  strong  impulses  of  emotion,  and  who 
from  their  infancy  have  been  accustomed  to  enjoy  many  com- 
bined together.  Among  nations,  whose  poetry  continues  to 
be  the  e.xpression  of  truth  within  the  narrow  sphere  of  their 
own  experience,  of  their  family,  their  country,  the  deeds  of 
their  ancestors,  the  wishes  and  actions  of  their  own  exclusive 
mode  of  life,  and  who  have  been  accustomed  from  childhood 
to  combine  these  simple  objects  with  all  the  truth  of  expression 
in  their  natural  gestures,  with  the  favourite  gratifications  of 
the  ear,  and  the  movements  of  their  simple  melodies;  among 
nations,  whose  niusick  was,  therefore,  at  an  early  period  adapt- 
ed to  the  choral  song,  and  ventured  but  little  beyond  the 
sphere  of  this,  finally,  whose  gestures  are  determined,  not  by 
the  rules  of  a  science,  but  by  a  healthful  state  of  the  passions, 
and  conventional  principles  of  intelligibility,  among  such  na- 
tions and  such  only  is  found  a  theatre,  in  which  these  magic 
^isters  celebrate  their  choral  harmonies.  So  soon  as  the  na- 
tion advances  in  its  cultivation,  the  beautiful  phantom,  which 
their  enchantment  had  raised,  vanishes  of  its  own  accord. 

The  Hebrews,  like  all  nations  which  have  a  taste  for  musick 
and  poetry,  had  such  a  period  in  the  progress  of  their  cultiva- 
tion, but  necessarily  before,  it  had  reached  its  highest  point. 
In  the  song  at  the  Red  Sea  there  is  no  determinate  number 
9J[  syllables,  but  the  words,  are  peculiarly  sounding,  accompa- 


196 

nied  with  choral  song,  and  here  and  there  with  mimic  rep- 
resentation. The  adufa  was  the  musical  instrument  of  the 
dancing  women,  and  the  obscure  monosyllabic  words  employ- 
ed as  terminations  are  probably  the  echo  of  the  men  ;  for  in 
this  way  we  see  children  begin  the  cultivation  of  a  taste  for 
song.  They  fall  in  with  the  emphatic  tone,  with  the  last  word 
of  the  line,  even  when  they  are  yet  too  infantile  to  pronounce 
it.  The  times  of  the  Judges  were,  perhaps,  the  proper  peri- 
od for  the  perfect  combination  of  these  simple  arts,  and  the 
f-ong  of  Deborah  seems  to  be  the  most  striking  example,  which 
their  poetry  furnishes.  Instead  of  Pindaric  strophes,  there 
are  three  leading  divisions  sufficiently  marked  in  it ; — the  in- 
troduction, probably  interrupted  by  the  frequent  responsive 
shouts  of  the  people,  v.  1 — 11. — the  picture  of  the  battle,  the 
naming  of  the  tribes  with  commendation  or  sarcastic  irony, 
here  and  there  accompanied  with  mimicry  in  the  expression, 
12 — 27. — and  finally,  the  derision  cast  upon  the  triumph  of 
Sisera,  also  imitative,  until  the  last  verse,  probably  as  a  general 
chorus,  closes  the  whole.  As  all  rude  nations  in  their  triumph- 
al feasts  celebrate  the  principal  events  in  imitative  songs,  so 
here  we  find  undoubtedly,  traces  of  the  same  thing. 

On  this  ground  we  might  account  for  the  influence  of  po- 
etry at  this  period,  without  supposing  it  to  include  any  great 
degree  of  art.  It  was  a  representation  in  song  of  living  deeds, 
a  highly  impassioned  imitative  poetry.  It  was  by  means  of 
such,  that  the  Prophets  wrought  upon  Saul,  and  David  also 
with  his  breathing  harp.  In  our  own  times  examples  of  this 
sort  are  rare,  but  not  impossible.  There  is  scarcely  any  man 
of  sensibility,  on  whom  some  strains  of  musick,  the  favourite 
songs  of  his  childhood  and  youth,  do  not  exert  a  marvellous 
influence  even  in  old  age.  In  times  of  sorrow  and  sickness 
their  effect  is  more  vivid,  often  uncontrolable.  How  many 
singular  pha;nomena  of  this  sort  might  be  adduced !  When 
skillful  musicians  study  the  favourite  tones  and  musical  strains 
of  individuals,  and  afterwards  apply  them  to  those  individuals 


197 

with  their  highest  influence,  it  is  known  what  striking  efFeots 
they  can  produce  upon  them.  In  nations  unsophisticated  by 
refinement  such  tones  are  given  by  national  songs,  which, 
with  certain  favourite  objects  of  national  pride  and  ancestral 
glory,  gain  a  power  over  the  heart  and  head  of  every  individ- 
ual from  childhood,  and  when  afterwards  these  tones  recur  in 
connexion  with  such  objects  and  on  solemn  occasions,  they 
renew  as  it  were  the  youth  of  every  one,  and  reproduce  the 
glow  of  their  earliest  enthusiasm.  Every  one  knows  what  a 
magic  effect  the  mere  coming  together,  still  more  the  harmo- 
ny of  sentiment  of  a  great  multitude  produces.  Not  merely 
that  community  of  outward  circumstances  excites  a  common 
feeling  and  hurries  the  soul,  which  feels  itself  but  as  a  drop  in 
the  current,  along  with  it,  the  general* enthusiasm  of  kindred 
ideas  seizes  upon  them,  and  the  result  is  that  pleasing  deliri- 
um, at  which  the  man  of  the  world  scoffs,  and  which  the  cool 
philosopher  equally  fails  to  explain. 

If  we  look  at  the  incidents  of  these  early  periods  of  He- 
brew history,  what  themes  do  most  of  them  furnish  for  the 
simplest  poetical  effusions,  combined  with  the  most  natural 
rausick,  in  short  for  the  pictures  of  lyric  poetry  !  Look  at  the 
daughter  of  Jcphthah,  as  she  goes  to  her  death  with  a  chorus 
of  maidens  lamenting  around  her  !  She  goes  as  an  offering 
to  the  altar,  as  a  bride  to  the  shadows  of  death.  She  bewails 
her  youth,  takes  a  farewell  of  all  that  was  dear  to  her  in  life, 
and  prophesies  perhaps  upon  the  altar — what  a  touching 
picture,  in  its  language,  tones,  and  gestures!  Again  take 
David  in  the  presence  of  Saul,  More  than  one  poet  has  avail- 
ed himself  of  the  beauty  of  this  situation,  but  no  one  to  my 
knowledge  has  yet  stolen  the  harp  of  David,  and  produced  a 
poem,  such  even  as  Dryden's  ode  in  the  composition  of  Han- 
del, where  Timotheus  plays  before  Alexander.  Samsori  has 
furnished  the  tuneful  Milton  with  a  subject  for  a  very  musici 
al  drama,  and  the  Israelites  in  the  desert  is  known  to  us  all. 
The  sword  of  Ehud  might  be  wrought  into  a  poem,  as  good  at 

*i7 


198 

least  as  that,  which  was  sung  at  the  Panathenaea  in  Greece; 
for  the  subject  is  the  same.  Harmodius  and  Aristogeiton 
carried  their  swords  covered,  when  they  slew  the  tyrant  Hip- 
parchus  and  restored  Athens  to  freedom.  The  song  in  which 
the  deed  was  celebrated,  is  yet  extant,  and  their  memory  lives 
in  the  accents  of  fame.  It  is  a  matter  of  regret  that  we 
Germans  in  celebrating  these  wonderfid  events  of  antiquity 
have  adopted  only  the  form  of  the  epopee,  which  for  most 
subjects  becomes  a  powerless  tale.  Other  nations  have  raised 
them  to  the  character  of  lyric  expression,  where  they  are 
more  brief,  more  impressive,  and  more  affecting.  The  opin- 
ions also  of  the  age  in  question  abound  in  materials  for  poetry. 
Whoever  has  read  the  summoning  of  the  ghost  of  Darius  in 
the  Persce  of  j^schyhU,  where  the  deceased  king  appears  in 
the  midst  of  the  choral  song,  that  he  may  prophecy  concern- 
ing the  destiny  of  his  unhappy  kingdom,  will  have  his  mind,  in 
reading  of  Saul's  questioning  the  dead  at  Endor,  otherwise  oc- 
cupied than  in  speculating  about  the  deception  practised  by 
the  sorceress.  The  shade  of  the  Prophet  ascending  from  the 
realms  of  the  dead  prophesies,  as  Darius  did,  respecting  the 
fate  of  the  desolated  kingdom,  and  the  near  approach  of  the 
death  of  Saul  and  his  sons.  Why  should  not  the  numerous 
Patriarchs,  who  uttered  prophecies  in  their  dying  moments, 
remind  us  of  Hector,  of  Patroclus,  of  Cassandra,  whom  ^Es- 
chylus  and  Homer  have  represented  as  prophecying  in  the 
last  moments  of  life  ?  Finally  the  friendship  of  Jonathan, 
the  early  incidents  in  the  life  of  David — what  pictures  for  the 
susceptible  feelings  of  the  poet  and  musician !  In  short  the 
blooming  youth  of  the  Hebrew  muse  falls  within  this  period  of 
the  national  history.  The  wonders  of  the  desert  were  so  far 
withdrawn,  as  no  longer  to  overpower,  but  still  to  elevate  and 
delight  the  imagination.  They  had  not  yet  become  lifeless 
marvels,  as  they  did  in  later  times.  It  was  the  precise  period, 
when  they  were  fitted  to  awaken  national  inspiration,  for  eve- 
ry hero  was  seized  by  the  spirit  of  Jehovah.     This  name,  and 


199 

the  ancient  miracles,  whose  fruits  they  were  enjoying,  diffu- 
sed unity  and  interest  over  many  deeds  not  otherwise  exciting. 
If  all  histories  could  be  related  to  children  in  the  style  of  the 
books  of  Judges  and  Samuel,  they  would  learn  them  all  as  the 
animated  pictures  of  poetry. 

Note.  I  have  omitted  here  a  dialogue  of  four  or  five  pages  respect- 
ing the  history  of  Samson,  which  the  editor  inserted  from  the  author's 
manuscripts.  The  views  presented  in  it  are  with  very  trifling  additions 
the  same  with  those  found  in  the  note  p.  185.  Even  the  additional  illus- 
trations occur  again  the  following  section.  Tr. 


VIII. 
ADDITIONAL  FRAGMENTS 

FROM    THE  YOUTHFUL  PERIOD  OF  HEBREW  POETRY. 

Jotham's  fable.  Of  the  spirit  of  Oriental  fable  generally.  Samson's 
riddle,  with  that  of  Agur.  Fondness  of  children  and  of  nations  in  an 
early  period  of  cultivation  for  this  kind  of  fiction.  Samson's  play 
upon  words.  Of  verbal  conceits  among  the  Hebrews  generally. 
Causes  of  the  frequent  occurrence  of  these  among  this  people  and  in 
their  language.  Of  the  purpose  and  value  of  such,  as  a  gratification 
to  the  ear,  or  an  aid  to  the  memory.  Fondness  of  the  Hebrews  for 
clothing  new  ideas  in  old  and  consecrated  terms.  Whether  the  time 
of  the  Judges  was  a  period  of  happiness.  Song  of  Hannah.  Annun- 
ciation of  a  change  of  times.  Merit  of  Samuel.  Schools  of  the 
Prophets.  What  they  were.  Effect  of  their  singing  upon  SauL. 
Friendship  of  David  and  Jonathan,  Lamentation  of  David  ovei; 
Jonathan, 

To  the  poetical  age  of  Israel's  liberty  belongs  also  the  beau- 
tiful fable  of  Jothani.  Like  the  fables  of  ^'Esop  and  Menen- 
ius  Agrippa,  it  was  spoken  to  the  people  for  their  instruction 
respecting  an  actual  event,  and  such  is  the  truest  and  best  ori- 
gin and  aim  of  fabulous  compositions.  In  this  fable  trees 
speak  and  act,  for  Israel  then  lived  beneath  the  trees  the  life 
of  herdsmen  or  cultivators  of  the  soil.  The  youngest  son 
of  a  worthy  father,  who  alone  was  left  after  the  murder  of  all 
his  brothers,  goes  upon  the  top  of  the  mountain,  raises  his 
voice,  and  addresses  in  the  fbllowing  language  the  people,  who 
had  made  the  oppressor  of  his  family  and  the  murderer  of  all 
his  brothers  their  chosen  king. 

Hearken  unto  me,  ye  men  of  Shechem, 
That  God  may  hearken  unto  you. 

The  trees  went  forth  upon  a  time 
To  annoint  a  king  to  rule  them. 


201 

They  said  unto  the  olive  tree,   '  ^ 

"  Be  thou  the  king  over  us." 

But  the  olive  tree  said  to  them, 

"  Shall  I  give  up  my  oily  sap, 

For  which  both  God  and  man  respect  me, 

And  go  to  wave  above  the  trees  ? 

Then  the  trees  said  to  the  fig-tree, 
"  Come  thou  and  be  our  king." 
But  the  fig-tree  answered  them, 
"  Shall  I  give  up  my  sweetness, 
And  my  rich  annual  fruits. 
And  go  to  wave  above  the  trees  ?" 

Then  said  the  trees  unto  the  vine, 
"  Come  thou  and  be  our  king." 
The  vine  made  answer  to  them, 
"  Shall  I  forsake  my  wine. 
Which  cheereth  God  and  man, 
And  go  to  wave  above  the  trees  ?" 

Then  said  all  the  trees  unto  the  bramble, 
"  Come  thou  and  be  our  king." 
The  bramble  said  unto  the  trees, 
"If  in  truth  ye  annoint  me  over  you, 
Come  and  put  your  trust  in  my  shadow. 
But  if  it  be  not  so, 
Let  fire  come  out  of  the  bramble. 
And  devour  the  cedars  of  Lebanon  !" 

The  fable,  as  a  species  of  composition,  lives  wholly  in  the 
wild  period  of  uncontrolled  liberty.  In  the  spirit  and  feeling 
of  such  freedom  it  represents  the  quiet  happiness  of  the  sev- 
eral fruitful  and  luxuriant  trees,  none  of  which  are  desirous  of 
the  proposed  elevation.  It  clearly  exhibits  the  gifts  and 
qualifications,  by  which  the  bramble  attains  the  royal  dignity, 
and  of  which  on  the  first  proposal  it  is  conscious  in  itself  It 
shows  the  inward  and  essential  character  of  the  kingly  office, 
as  cold  and  barren,  without  oil  and  joyless,  to  wave  above  the 
blooming  trees.  Finally  it  relates  the  first  gracious  acts  of 
the  bramble,  the  conditions  offered  to  the  cedars  of  Lebanon, 
either  to  come  and  place  themselves  under  the  shadow  of  the 


202 

bramble,  or  be  consumed  by  it  with  fire.     Beautiful  fable!  full 
of  sad  truth  for  more  than  one  age! 

The  East  is  full  of  such  ethico-political  fables.  What  the 
historians  of  European  nations  propose  in  aphorisms,  the  Ori- 
entals clothe  in  the  dress  of  fiction  or  fable.  The  tyrant, 
who  took  from  them  their  freedom  of  speech,  must  at  least 
leave  them  their  fables,  their  proverbs,  their  wild  and  romantic 
tales.  These  not  only  commended  themselves  to  the  minds 
of  the  common  people,  but  sometimes  ventured  in  humble 
guise  to  approach  the  ear  of  the  monarch.  Thus  Nathan  re- 
lated to  David,  the  king  after  God's  own  heart,  a  little  story  of 
the  one  ewe  lamb  of  the  poor  man.*  Thus  too,  Isaiaht  sung 
to  his  well  beloved,  the  people,  a  fabulous  song  of  another  be- 
loved, the  sentiment  of  which  is  simply  that  the  former  is  an 
unfruitful  and  unprofitable  vineyard,  which  the  latter,  the 
Lord  of  the  vineyard  threatens  with  immmediate  destruction. 
The  Prophets  paint  symbols  upon  the  wall,  or  themselves  be- 
come symbols,  living  fables,  and  when  curiosity  prompted  the 
enquiry,  what  is  this?  what  does  this  witless  figure  mean? 
the  Prophet  explained  its  pregnant  import.  Often,  too,  this  id. 
given  dressed  in  verbal  conceits. 

What  seest  thou  Jeremiah  ? 
"A  rod  of  an  ahuond  tree." 
Thou  sawest  truly ! 
For  I  will  watch  over  my  word 
Till  I  accomplish  it, 

where  the  words  in  the  original  exhibit  a  paronomasia. 

What  play  of  words,  too,  in  regard  to  proper  names,  monu- 
ments, and  historical  events,  do  we  find  abounding  in  the  hi»-. 
torical  and  poetical  writings  of  the  Hebrews. — And  as  the 
riddles  and  puns  of  Samson  belong  here,  it  may,  perhaps,  be 
the  most  fitting  occasion  to  illustrate  more  at  large  both  these 
topics,  which  are  so  great  favourites  in  Oriental  poetry. 

2  Sam.  xii.  1..    i  Isa.  v._\. 


203 

When  Samson  celebrated  his  marriage  festival,  he  knew 
of  no  better  way  to  entertain  his  guests  than  by  a  riddle, 
which  he  propounded  in  verse.* 

Samson. 

I  will  put  forth  now  a  riddle  to  you, 
if  And  ye  shall  interpret  it> 

Answer. 

Put  forth  thy  riddle  then, 

That  we  may  hear  it. 
Samson. 

Out  of  the  eater  came  forth  meat, 

Out  of  the  strong  came  forth  sweetness. 
Answer. 

Nothing  is  sweeter  than  honey, 

Nothing  is  stronger  than  a  lion. 
Samson. 

If  ye  had  not  ploughed  with  my  heifer, 

Ye  had  not  found  out  my  riddle. 

All  these  sentences  in  the  original  are  in  parallelism,  or  in 
a  word,  rhymes.  The  question  is  formally  proposed,  and  for- 
mally answered.  Seven  days  were  given  them  for  reflection, 
and  a  liberal  reward  offered  for  the  solution  ;  clear  proofs  of 
the  value  set  upon  such  trials  of  wit  in  these  times. 

We  find  this  respect  and  fondness  for  riddles  even  in  later 
books.     The  queen  of  Sheba  came  to  test  the  wisdom  of  Solo- 
mon by  trials  of  the  same  kind,  and  the  last  chapter  but  one 
of  his  proverbs  contains  little  else   but  riddles, t  though,  in- 
deed, in  a  different  and  higher  style. 

THE  WORDS  OF  AGUR  THE  SON  OF  JAKEH. 

In  lofty  phrase  the  man  to  Itheil  spake, 
To  Itheil  and  Uchal  spake  he  thus. 

More  brutish  surely  am  I  than  a  man. 
What  men  call  prudence  I  have  not. 

•  Jud.  xiv.  12—18.  +  ProT.  xxr. 


204 

I  have  not  learned  their  wisdom, 

And  should  I  know  the  knowledge  of  the  Holy  ? 

Who  up  to  heaven  ascended  or  came  down  ? 
Who  gathered  up  the  wind  within  his  fist  ? 
Who  bound  the  waters  in  a  garment  ? 
Who  gave  the  earth  its  several  bounds  ? 
What  is  his  name  ?  and  what  his  son's?  it* 

Inform  me,  if  thou  knowest? 

I  have  already  ventured,  and  I  fear  without  success,  an  ex- 
planation of  this  enigmatical  passage.*  It  is,  perhaps,  more 
simple,  than  one  is  apt  at  first  to  suppose,  and  the  reason  we 
fail  to  discover  the  meaning,  is  in  fact,  that  we  look  too  deep 
for  it.  The  sage  Agur  is  to  discourse  lofty  sentiments  to  his 
pupils,  but  he  begins  with  modesty,  that  too  exalted  wisdom 
may  not  be  expected  from  him.  How  shall  he,  who  in  un- 
derstanding and  knowledge  is  inferior  to  his  race,  and  con- 
fesses, that  he  is  not  versed  in  human  wisdom,  be  supposed  to 
possess  that  knowledge,  which  belongs  to  those,  who  are  en- 
trusted with  the  truth  of  God,  to  the  holy  ones.  The  wisdom 
of  men  is  obviously  placed  in  contrast  here  with  a  higher 
science  ;  and  the  holy,  therefore,  are  such  as  may  boast  of  a 
higher  light,  and  admission  to  the  Divine  counsels,  as  he  him- 
self at  the  same  time  explains  by  his  questions.  The  true 
sage  must  have  ascended  to  heaven  and  returned  thence,  he 
must  know  the  depths  of  creation,  and  understand  the  whole 
compass  of  the  world,  or  he  deserves  not  the  name.t  "And 
what,"  asks  Agur,  "  is  the  name  of  the  man,  who  can  venture 
to  say  this  of  himself  ?  Where  does  he  live,  and  who  are  the 
disciples  whom  he  hath  taught.  Tell  me  his  name  1"  In  oth- 
er words,  none  such  is  found  on  earth. — Obviously  this  com- 
mencement is  but  an  echo  of  what  is  said  of  wisdom  in  Job, 
where  in  the  same  language,  and  on  the  same  grounds,  it  is 

♦Briefe  das  Studium  der  Theologie  betreffend,     Th.  1.  S.  184 

t  That  this  is  the  ideal  of  wisdom  among  the  Orientals,  we  see  from 
Gen.  iii.  5.     Job.  xxviii.    Prov.  iii.  8.  20.    viii.  22—31. 


205 

said,  that  God  alone  is  wise,  because  he  alone  knows  the 
whole  broad  creation,  hath  weighed  the  winds,  and  marked 
the  boundaries  of  the  earth.  To  man  belongs  only  a  different 
wisdom,  and  it  is  precisely  that,  which  Agur  gives.  He  pro- 
ceeds on. 

What  God  enjoins  is  wisdom  pure  as  gold, 
He  is  a  shield  to  them,  who  trust  in  him. 
Add  nothing  to  the  words  of  God, 
Lest  he  reprove,  and  thou  be  found  a  liar. 

The  same  sentiment,  which  Job  also  expresses,  that  "  the 
fear  of  God  is  for  man  the  only  divine  wisdom." — In  the  intro- 
duction of  Agur,  therefore,  there  is  nothing  enigmatical-  Some 
of  his  other  sayings  are  more  nearly  so. 

TWO  WISHES  WITH  RESPECT  TO  HUMAN  LIFE. 

But  two  things  only  have  I  asked  of  thee, 
Deny  me  not,  so  long  as  I  shall  live. 
Put  far  from  me  idolatry  and  lying, 
Allot  me  neither  poverty  nor  riches, 
But  give  me  food  in  just  allowance, 
Lest  I,  too  full,  become  a  liar, 
And  say,  who  is  Jehovah  ? 
Or  lest,  too  poor,  I  steal. 
And  take  the  name  of  God  in  vain. 

How  beautifully  are  the  two  objects  here  related  to  each 
other  in  life  !  how  true  and  convincing  the  mode  of  present- 
ing them ! 

THE  EVIL  RACE. 

There  is  a  race,  who  curse  their  father, 
And  bring  no  blessings  on  their  mother, 
A  race,  in  their  own  eyes  forever  pure, 
But  yet  not  washed  from  their  own  filth. 
A  race,  whose  eyes  are  carried  loftily, 
And  eyelids  lifted  up  with  pride. 
A  race,  whose  teeth  like  daggers, 
18 


206 

And  forward  teeth,  like  knives 
Devour  the  poor  from  off  the  land, 
The  needy  from  among  mankind. 

The  two  last  lines  contain  the  solution  of  the  riddle,  wheth* 
er  spoken  by  the  poet,  or  added  by  another. 

THE  INSATIABLE,  A  RIDDLE. 

Two  daughters  hath  the  Halukah, 
That  cry  "bring  hither,  bring  hither." 
Three  things  are  never  satisfied. 
And  four  say  not  "  it  is  enough." 
The  realm  of  death, 
The  womb,  that  never  bears, 
The^earth,  insaturate  with  water, 
And  fire,  that  never  saith,  "  enough." 

The  Halukah  is  the  Parcae  of  Oriental  fable,  probably  the 
mother  of  the  realm  of  death,  and  the  abyss,  which  accord- 
ing to  Prov.  xxvii.  20.  are  never  satiated.*  It  is  here  placed 
as  an  introduction,  and  by  way  of  comparison  with  the  four 
things,  which  like  it  are  never  satisfied.  In  the  passage 
above  referred  to,  the  eyes  of  men  are  also  included. 

Hell  and  the  abyss  are  never  full. 
The  eyes  of  men  are  never  satisfied. 

FOUR  HIDDEN  THINGS. 

Three  things  are  too  mysterious  for  me. 
And  four  I  cannot  comprehend. 

The  way  o^an  eagle  in  the  clouds, 
The  way  of  a  serpent  on  the  rocks. 
The  way  of  a  ship  amid  the  waves. 
The  way  of  a  man  with  a  maiden. 

*  In  several  poetical  passages  they  are  placed  together  aa  pereonified 
beings,  as  Prov.  xv.  IL  Job.  xxvi.  6.  xxviii.  22.  Respecting  the  Ha- 
lukah as  the  fate  of  the  Orientals.  See  Bochart.  Hierozoicon,  T.  2.  p. 
800. 


207 

The  three  first  are  very  probably  used  only  to  introduce  the 
last.  It  is  the  manner  of  the  Oriental  enigma,  thus  to  prepare 
the  way  for  a  sentiment.  But  since  the  fourth  has  an  ambi- 
guity in  the  translation,  which  does  not  belong  to  the  Hebrew, 
I  will  add  here  a  kindred  passage,*  which  will  remove  the 
ambiguity. 

As  thou  knowest  not  the  way  of  the  wind, 
Nor  how  the  bones  are  formed  within  the  womb, 
Even  so  thou  Itnowest  not  the  works  of  God, 
Which  he  performeth. 

The  manner,  in  which  man  is  formed  in  the  womb,  was  to 
the  Orientals  the  most  unsearchable  mystery,  the  most  insolva- 
ble  enigma,  and  is  it  not  so  among  natural  philosophers  to  the 
present  hour?  To  this,  then,  the  proposition  was  directed 
with  its  far-sought  comparisons.  It  was  probably  another 
hand,  which  added  to  these  four  unsearchable  things  still  a  fifth. 

Such  also  is  the  way  of  an  adulteress, 
She  eateth,  and  then  wipeth  her  mouth, 
And  saith,  "  I've  done  no  wrong." 

We  see  here  the  humourous  conceit  of  arranging  together 
things  very  different,  which  yet  come  under  some  one  general 
conception.  The  more  diverse  they  are,  according  to  the 
taste  of  the  Orientals,  the  more  acuteness  do  they  show,  and 
are,  therefore,  so  much  the  better.  Especially  were  they  fond 
of  tracing  analogies  between  the  kingdom  of  nature  and  hu- 
nian  customs. 

THINGS  OPPRESSIVE  AND  INTOLERABLE. 

Three  things  are  ever  to  tlie  earth  oppressive. 
And  four  are  found  intolerable  to  it. 

The  slave,  when  he  becomes  a  king. 
The  fool,  when  filled  with  meat, 
An  odious  woman,  when  she's  married. 
The  maid,  who  is  her  mistress's  heir, 

*Eccles.  xi.  5. 


208 

FOUR  SMALL,  BUT  VERY  ACTIVE  THINGS. 

Four  things  are  little  on  the  earth, 
But  wiser  than  the  wisest. 

The  ant  race  are  a  people  without  strength, 
Yet  they  prepare  their  meat  in  summer. 
The  conies  are  a  feeble  race, 
Yet  built  their  houses  in  the  rocks, 
The  loousts  have  no  king  to  rule  them, 
Yet  all  of  them  go  forth  by  bands. 
The  lizard ;  one  may  seize  it  with  his  hand, 
And  yet  it  dwells  in  royal  palaces. 

The  whole  comparison  was  perhaps  made  on  account  of 
the  last,  when  an  animal  of  that  sort,  (which  in  warm  cli- 
mates live  in  the  walls,  and  are  very  annoying,)  made  its  ap- 
pearance ;  for  the  Orientals  are  fond  of  such  conceits,  and 
involved  propositions,  especially  in  company ;  as  they  often 
indeed  assembled  for  the  purpose  of  enjoying  them. 

THINGS  STATELY  IN  THEIR  MOTION. 

Three  things  are  stately  in  their  going, 
Yea,  four,  move  with  comeliness. 

A  lion,  the  heroic  king  of  brutes. 
That  turns  not  before  his  enemy, 
A  cock,  that  proudly  treads  his  dunghill,* 
A  ram,  that  moves  before  his  flock, 
A  king,  when  marching  with  his  people. 

But  enough  on  the  subject  of  these  conceits.  We  see 
what  is  their  aim ;  to  seize  upon  the  resemblances  of  things, 
and  unite  them  under  a  moral  or  artificial  point  of  view.  All 
nations  in  the  early  stages  of  their  cultivation  are  fond  of  en- 
igmatical conceits,  as  children  are  also  upon  the  same  grounds. 
Their  wit  and  acuteness  of  discrimination,  their  powers  of  ob-« 

*  The  second  and  third  I  have  supplied  from  the  ancient  versions,  for 
in  the  Hebrew  text  the  subject  of  the  second  and  predicate  of  the  ttiir4 
ftre  wanting. 


209 

servation  and  invention,  are  exerted  in  this  way  respecting 
particular  objects,  with  the  greatest  facility,  and  the  praise, 
which  the  inventor  as  well  as  the  interpreter  of  a  good  riddle 
receives  for  it  in  his  own  circle,  is  to  them  as  it  were  the  prize 
of  battle,  the  harmless  crown  of  victory.  I  could  wish,  that 
we  possessed  from  the  corresponding  period,  the  sensuous  age, 
of  more  nations  instead  of  descriptions  of  their  spirit,  the  ac- 
tual proof?  and  examples  of  their  childlike  wit,  of  their  acute- 
ness  exercising  itself  in  proverbs,  verbal  conceits,  and  rid- 
dles; for  with  these  we  sliould  have  the  peculiar  current  of 
their  minds,  the  indications  of  their  peculiar  spirit.  For  ev- 
ery ancient  people,  with  whose  records  I  am  acquainted,  ex- 
hibit, in  the  discovery  of  such  resemblances  among  their  fa- 
vourite objects  and  ideas,  their  own  entirely  peculiar  method. 
We  have  such  however  from  but  few  nations,  because  these 
are  the  very  things,  which  belong  to  the  inner  sanctuary  of 
each  language,  and  are  often  as  difficult  to  be  understood,  as 
incapable  of  being  conveyed  in  another  language. 

We  come  now  from  riddles  to  puns.  Of  these  the  jovial 
Samson  seems  to  have  been  peculiarly  fond,  and  makes  three 
or  more  of  them  on  a  single  occasion.* 

With  jaw-bone  of  an  ass  a  mighty  heap,t 

With  jaw-bone  of  an  ass  I  slew  a  thousand  men. 

How  idle  and  fruitless  the  task  for  us  to  analyze  and  vindi- 
cate every  point  of  such  a  punning  conceit  in  the  mouth  of  a 
lighthearted  hero  intoxicated  with  victory !  The  word  thou- 
sand too  involves  a  double  meaning,  since  the  word  signifies 
also  a  troop.  Who  then  would  take  pains  to  number  the  slain, 
and  determine,  whether  the  punning  hero  had  not  made  them 
more  than  they  were? 

When    in  his  melancholy  blindness  he  was  about  to  die. 

*  Jud.  XV.  16.     t  Ass  and  heap  are  the  same  word  in  the  original. 

18* 


210 

with  his  enemies,  he  embraced  the  pillars  of  the  house  and 
said,* 

Jehovah  God,  look  down  yet  once  upon  me. 
I  pray  thee  strengthen  me  this  once  again, 
I  pray  thee,  that  I  yet  may  be  avenged 
With  one  revenge  for  ray  two  eyes. 

The  bitterest  emotion  here  gave  him,  what  on  ©ther  occa- 
sions was  the  offspring  of  sport  and  irony,  a  verbal  conceit 

Since  these  are  alike  numerous  and  diverse  in  the  poetry 
of  the  Hebrews,  and  since  very  different  judgments  have 
been  formed  on  account  of  the  name,  "pun"  or  verbal  con- 
ceit ;  we  shall  follow  the  subject  a  little  farther.  Verbal 
conceits  pervade  all  the  writings  of  the  Hebrews.  Isaiah  es- 
pecially delighted  in  them,  and  the  poets,  who  followed,  co- 
pied his  example  in  this  also.  For  this  very  reason  many  of 
their  most  powerful  and  beautiful  passages  are  w'holly  untrans- 
latable. 

I  must  request  beforehand,  however,  that  the  term  "pun" 
(wortspiel)  may  be  omitted,  and  that  we  substitute  the  terms, 
verbal  conceits,  accordances  of  sound,  paranomasia,  6lc.  By 
the  first  we  understand  usually  the  low  art,  which  the  English 
call  the  art  of  punning,  and  of  the  levity  of  which  the  Hebrews 
knew  nothing.  Their  conceits  have  regard  to  names,  me- 
morials, things,  or  they  lie  in  the  imperfections  and  structure 
of  the  language.  From  all  these  sources  they  pass  very  natu- 
rally into  the  sphere  of  poetry. 

1.  From  the  earliest  times  every  thing  among  the  Hebrews 
was  dependant  upon  names.  These  involved  their  history, 
the  memorials  of  the  remembered  past,  the  tradition  of  the 
patriarchal  blessings.  If  one  received  his  name  from  the  cir- 
cumstances of  his  birth,  or  the  incidents  of  his  life,  there  fol- 
lowed necessarily  what  may  be  called,  if  we  choose,  a  play  of 
words,  but  one  of  great  importance  in  its  relation  to  history. 

*  Jud.  xvi.  28. 


211 

We  find  examples  of  this  from  Adam  downward.     All  the  Pa- 
triarchs acquired  their  names  in  this  way. 

2.  When  these  names  were  changed,  or  modified  from  inci- 
dents in  the  life  of  the  individuals,  there  arose  a  new  play  of 
words,  as  agreeable  to  the  ear,  as  it  was  impoi'tant  to  the  me- 
mory. Thus  were  the  names  of  Abraham,  Sarah,  and  Jacob 
changed,*  and  perhaps  those  of  Cain,  of  Noah  and  many 
others.  Reference  is  often  made  to  this  in  giving  an  account 
of  their  lives.  Thus  Isaac  sported  with  his  wile  Rebecca.t 
So  Ephraim,  by  a  slight  change,  signified  either  a  fruitful 
branch,  or  a  savage.^ 

3.  Especially  were  the  blessings  associated  with  the  names 
of  the  sons,  on  whom  they  were  pronounced.  Seth,  Shem, 
Japheth,  Judah,  Gad,  Ephraim,  Dan,||  &c.  include  their  bless- 
ings in  the  signification  of  the  words.  With  the  name  of  a 
Patriarch  his  posterity  associated  the  blessing  bestowed  upon 
him.  When  the  race  fell  away  from  God,  the  reproving  Pro- 
phet changed  also  by  a  slight  modification  their  auspicious  to 
an  ill  omened  name.  All  this  was  not  mere  play  of  wit,  but  a 
means  of  recollection  for  those,  to  whom  it  applied. 

4.  What  is  true  of  names  holds  also  of  monuments,  and  of 
cities.  Remarkable  incidents  gave  them  their  names,  new 
events  changed  them,  as  the  case  might  be.  Bct/ul,  the  house 
of  God^  where  Jacob  slept,  became  Bcth-aven;^  the  great 
stone  (1  Sam.  vi.  18)  a  stone  of  sorrow  by  a  slight  inflection  of 
the  name.  So  it  was  with  the  heap,  which  was  to  be  a  witness, 
(Gen.  xxxi.  52.)  Laban  and  Jacob  gave  it  different  names 
on  the  same  grounds.  How  variously  were  the  names  of 
cities  and  nations  changed  and  applied  by  the  Prophets,  who 
prophecied  respecting  them.  Babel,  Edom,  Canaanites,  Ken- 
ites,  Ekron,Gaza,  &c. 

5.  The  same  was  true  in  regard  to  occurring  events,  wheth- 
er in  derison  or  commendation.     Those,  who  rode  on  thirty 

»  Gen.  xvii.  5.  15.  xxxii.  28.     t  Gen.  xxvi.  28.     I  Gen.  xli.  52. 
Hos.  xiii.  11.   II  Gen.  iv.  25.  ix.  26.  27.     xlix.  8. 16.  19. 22.  §  Amos  v.  5. 


212 

05SC5,  acquired  thirty  cities*  Nabal  was  a  fool,  as  his  name 
signified.  Samuel  was  a  gift  of  God,  by  a  slight  transformation 
of  the  word,  because  he  had  been  asked  of  him  in  prayer. t  To 
all  this  the  language  remarkably  contributed,  recurring  as  it 
does  to  so  few  radical  words,  and  these  so  like  each  other,  and 
by  the  uniform  inflections  of  these  effecting  so  many  changes. 
A  very  elaborate  treatise,  which  I  have  cited  in  the  note,|  has 
carefully  collected  these  verbal  conceits  of  the  Hebrews,  ar- 
rancred  according  to  the  alphabet,  and  the  principal  varia- 
tions. 

6.  Brouglit  thus  into  this  method  by  names  and  the  struc- 
ture of  the  language,  and  carried  forward  by  the  patriarchal 
benedictions,  and  the  honour  of  the  race  as  associated  with 
their  ancestral  names,  what  could  the  poets  do  other  and  bet- 
ter, than  to  connect  their  maxims,  and  proverbs  with  this 
characteristic  in  the  genius  of  the  people  and  the  language, 
and  what  they  would  say  to  the  understanding  say  also  to  the 
memory  and  the  ear.  From  the  earliest  periods  down  we  find 
not  only  benedictions,  but  also  laws  and  precepts  preserved  in 
forms  of  expressions,  in  which  resemblances  of  sound  are 
sought.  He  that  sheddeth  man's  blood,  by  ?nari  shall  his  blood 
be  shed.  The  Gods  of  the  heathen  are  no-gods,  senseless 
idols,  &LC.  Isaiah  is  the  most  happy  in  impressing  such  sen- 
tences. Leaders  are  stubborn,  refuse  to  be  led,  the  law  is 
light;  the  confiding  are  abiding.  The  mourners  have  beauty 
for  ashes.  Among  the  people,  instead  of  righteousness,  is  un- 
righteoiisness,  instead  of  justice,  injustice,  &-c.  plain  and  stri- 
king antitheses,  which  impress  the  sentiment  of  the  Prophet 
deeply  upon  the  mind.  A  part  of  the  Proverbs  of  Solomon 
have  the  like  correspondencies  of  sound,  which  as  it  were 
give  point  and  completeness  to  the  sense. 

7.  Especially  in  the  use  of  symbols,  which  the  Prophets  see 
or  show  to  the  people,  or  of  words,  which  they  take  as  it  were 

*Judg.  X.  4.     tl  Sam.  i.  27.  28. 
t  Christ.  Bened.  ]Miclia3lis  diss,  de  paronomasia  sacra.     See  also  Ver- 
schuir  de  paronomasia  in  tiie  collection  of  his  dissertations. 


213 

out  of  their  mouths,  and  point  against  themselves,  we  find 
the  most  artless  and  apt  paranomasia,  though  for  the  most  part 
incapable  of  translation.  So  is  it  with  the  language  of  Jere- 
miah, li.  20 — 23,  and  other  places.  Luther,  the  great  master 
of  the  German  language,  has  sometimes  very  happily  imita- 
ted expressions  of  this  sort,  and  it  were  to  be  wished,  that 
where  they  eifect  the  sense  they  might  be  generally  preserved 
in  the  translation. 

From  what  has  been  said  it  seems  to  me  clear,  that  the  He- 
brew paranomasia  is  not  so  ridiculous  a  matter,  as  we  are 
apt  to  infer  from  the  place  and  character  of  such  things  in 
modern  languages.  That  language  was  of  a  wholly  difterent 
construction,  and  these  verbal  conceits  had  an  entirely  ditfer- 
ent  aim.  The  Hebrews  had  no  rhyme,  but  were  fond  of  as- 
sonances and  alliterations,  to  which  the  parallelism  naturally 
led  them.  Which  then  is  more  intellectual  and  intelligible, 
the  use  of  rhyme,  which  is  an  artifice  merely  for  tlie  ear,  or 
the  varied  resemblance  of  sound  to  sense,  where  the  word,  as 
Pope  expresses  it,  becomes  an  echo  to  the  sense.  How  fine 
is  the  effect,  when  even  in  our  rhymes  or  in  Proverbs,  anti- 
theses, metaphors,  images,  the  resemblances  or  diversity  of 
the  thoughts  finds  itself  expressed  also  in  an  unsought  but 
corresponding  word.  Even  in  philosophy  happy  expressions 
of  the  sort  produce  their  effect,  and  carry  home  to  the  mind 
with  the  additional  force  of  the  word  the  observed  distinction 
or  resemblance  in  things.  In  the  suggestions  of  wit  and 
acuteness  they  are  still  more  in  place,  and  so  long  as  a  nation 
is  still  sensuous  in  the  character  of  its  mind,  so  long  as  they 
carry  their  language  with  them,  as  belonging  to  the  mouth 
and  the  ear,  and  not  in  written  characters  for  the  eye^  sounds 
of  this  kind,  as  voices  speaking  to  the  memory,  are  no  less 
pleasing  to  them,  than  indispensable.  Hence  among  all  na- 
tions, who  have  no  books  or  but  few,  the  same  fondness  for 
assonance  and  verbal  conceit.  Hence  among  them  especial- 
ly that  emphatic  and  legitimate  brevity,  that  rapid  and  mem- 


214 

orable  expressiveness,  which  the  tracer  of  letters  can  never 
attain.  Foolish  and  ridiculous,  as  it  would  be  to  imitate  the 
taste  of  the  Hebrew  language  in  our  own,  which  is  of  a  dif- 
ferent construction,  and  stands  upon  a  different  grade  of  culti- 
vation, it  is  not  less  so  to  judge  that  people  by  ourselves,  and 
not  to  make  allowance  in  these  respects  for  the  early  age, 
in  which  they  lived,  the  simplicity  of  their  language,  and  the 
correspondence  between  their  outward  sense  and  the  inward 
character  of  their  minds.  Children  delight  in  making  paro- 
nomasia, and,  if  they  have  meaning,  in  hearing  them  too. 
They  show,  that  he,  who  makes  them,  thinks  in  and  by  means 
of  the  language.  Poetical  nations  never  think  otherwise,  so 
that  I  might  here  by  a  paronomasia  apply  the  address  of  Mo- 
ses, (which  is  itself  one  also) 

A  voice  of  those  that  answer  do  I  hear, 
They  shout  not  victory  one  to  another, 
They  shout  not  overthrow  one  to  another, 
The  voice  of  those  that  sing  I  hear.* 

Among  the  Hebrews  history  and  poetry  rest  in  a  great  mea- 
sure on  paronomasia,  as  on  the  originals  of  the  language,  and 
only  by  a  taste  for  these  can  our  ear  come  to  an  intimate  ac- 
quaintance with  the  spirit  of  the  language. 

And  this  acquaintance  is  the  more  necessary,  since  their 
writers  delight  in  copying  and  improving  upon  each  other  in 
whole  phrases,  which  they  unfold  and  amplify,  each  in  his 
own  peculiar  style.  This,  too,  if  any  choose  to  call  it  so,  is 
a  playing  upon  words,  yet  such  as  even  the  refined  Greeks 
did  not  dislike.  It  was  a  favourite  practice  with  them  to  ex- 
press their  own  thoughts  in  the  words  of  Homer  and  other 
distinguished  ancient  writers  ;  and  who  would  not  be  gratified 
by  it  ?  Both  the  speaker  and  hearer  are  gratified,  the  former 
with  the  successful  exercise  of  his  invention,  the  latter  with 
finding  a  new  friend  in  an  old  and  favourite  costume,  a  new 

*  Ex.  xxxii.  18, 


215 

thought  in  a  known  and  approved  form  of  exptesslon,  So 
the  Prophets  employ  the  figurative  language  of  the  Patriarchal 
benedictions  and  the  Psalms.  So  the  modern  Hebrews  em- 
ploy the  words  of  all  the  more  ancient  writers  in  a  new  sense, 
but  in  the  same  beautiful  forms  of  expression.  Their  poetical 
language,  in  employing  the  expression  of  the  Bible,  may  be 
said,  perhaps,  in  some  sense,  to  be  nothing  but  a  play  upon 
words  ;  but  how  refined !  how  interesting  for  one,  who  has  a 
taste  for  the  simplicity  of  ancient  times,  which  in  this  way 
reappear,  as  it  were,  dressed  in  a  finer  costume.  I  could  wish, 
that  more  of  their  poetry  Were  known  in  our  language,  than 
has  hitherto  been,  and  my  opinion  concerning  it  would  be  sus- 
tained.— But  enough  on  these  topics  ;  I  return  to  the  writings 
of  the  age  of  Samson. 


That  period,  in  regard  to  the  condition  of  the  people,  was 
any  thing  but  a  happy  one.  Frequent  collision  with  the 
neighbouring  nations  disquieted  the  land,  and  at  length  an 
atrocious  crime  led  to  a  civil  war  and  the  almost  entire  extir- 
pation of  one  of  the  tribes.  Famine  often  bore  heavily  upon 
the  country,  and  an  occasion  of  this  sort  has  given  us  the 
beautifully  told  family  history  of  Ruth.  In  the  time  of  Eli  the 
decline  of  the  nation,  which  was  without  any  efficient  head, 
was  at  its  lowest  pitch.  The  sanctuary  itself,  the  ark  of  the 
covenant  was  captured  by  their  enemies,  and  the  family  of  the 
High  Priest  came  to  a  miserable  end. — Even  then,  however, 
Uie  voice  of  poetry  was  not  wholly  silenced  ;  but  assumed  rath- 
er a  new  tone.  Heroic  songs  were  no  longer  heard,  but  the 
voice  of  the  Prophetic  muse]  returned.  Jehovah  'fulfilled  his 
Word,  and  gave  to  the  oppressed  people  a^leader  with  a  portion 
at  least  of  the  spirit  of  Moses.  The  calling  of  Samuel  in  the 
temple,  as  well  as  his  history,  is  related  with  a  quiet  simplicity, 
and  his  mother's  song  of  thanksgiving,  brings  before  us  anoth- 
er Deborah,  though  in  a  peaceful  and  domestic  character- 


216 

My  heart  rejoiceth  in  JehoVah, 
Through  Jehovah  is  my  horn  of  joy  exalted. 
My  mouth  is  opened  wide  in  songs  of  triumph, 
For  I  exult  in  thy  salvation. 

There's  none  that's  holy  like  Jehovah! 
No  God  but  thee  !  no  guardian  like  our  God  I 

Why  boast  ye  so  of  your  high  places  ?* 
Away  with  arrogance  from  out  your  mouths. 
Jehovah  knoweth  and  will  weigh  your  deeds. 

The  bows  of  the  mighty  are  broken.t 
And  they,  that  wavered,  are  girded  with  strength. 
Those,  that  were  full,  are  begging  for  bread, 
Those,  that  were  hungry,  are  now  at  rest, 
She,  that  was  barren,  hath  sevenfold  fruit. 
She,  that  had  many  sons,  is  now  bereft  of  help. 

Jehovah  killeth,  and  he  maketh  alive. 
He  bringeth  down  to  the  grave,  and  bringeth  up. 
Jehovah  maketh  poor  and  maketh  rich. 
He  bringeth  low  and  lifteth  up  again. 

He  raiseth  up  the  lowly  from  the  dust, 
And  lifteth  up  the  beggar  from  the  dunghill, 
That  he  may  seat  them  with  the  princes. 
And  make  them  heirs  to  princely  thrones. I 

For  the  fountains  of  the  earth  are  Jehovah's, 
The  world  hath  he  established  thereon. 
The  footsteps  of  the  faithful  hath  he  assured, 
But  the  wicked  are  dumb  in  obscurity, 
For  not  by  strength  do  heroes  triumph. 

Jehovah's  adversaries  shall  be  dashed  in  pieces, 
When  he  from  heaven  shall  thunder  on  them, 
Jehovah  shall  judge  the  whole  ofhisland, 

*  They  strengthened  themselves  in  these,  and  became  self-confident. 
Asaph  in  Ps.  Ixxv.  6.  has  imitated,  and  beautifully  varied  this  expression, 
as  well  as  the  whole  song. 

t  A  new  period  of  tranquillity  is  beginning,  in  which  even  the  feeble 
and -the  poor  shall  enjoy  happiness.  This  she  illustrates  from  her  own 
history. 

t  As  Samuel,  when  he  was  judge  of  the  nation.  Tho  following  lines 
are  very  applicable  to  him,  and  the  family  of  Eli,  though  I  would  not  re- 
strict  their  more  general  sense. 


217 

Shall  give  hi8  king  heroick  strength, 
And  far  exalt  the  power  of  his  anointed. 

Whether  Hannah  uttered  this  song,  or  is  merely  represent- 
ed as  uttering  it,  it  is  enough,  that  it  anticipates  and  predicts 
different  times  from  what  were  then  experienced.  The  storms 
of  war  were  passed  away.  The  insolence  of  individuals,  ex- 
alted in  power  and  privilege,  was  at  an  end  ;  and  God  had 
given  to  others  the  song  of  triumph.  Freed  at  length  from 
the  shame  of  barrenness,  she  sees  her  son  rising  from  his  low 
condition  to  take  his  seat  with  princes,  as  one  of  the  nobles  of 
the  land,  as  a  judge  of  the  people.  The  family  of  Eli  sinks 
into  obscurity  while  he  rises  to  distinction.  By  him  Jehovah 
judges  the  whole  country,  even  to  its  borders,  and  through  his 
means,  too,  anoints  over  Israel  a  brave  and  fortunate  king. 
Such  is  the  tone  of  this  song,  and  it  became  the  model  for 
many  Psalms,  resembling  it  both  in  style  and  matter  ;  for  il. 
was  a  prediction  of  what  was  always  the  favourite  topic  of  the 
nation,  a  new  and  happier  era. 

This  happier  era  Samuel  established  at  least  prospectively. 
He  was  the  first  Prophet  after  Moses,  who  exerted  an  influ- 
ence on  the  political  organization  of  the  state.  God  called 
him  not  by  a  vision,  but  by  a  distinct  voice,  in  which  he  sig- 
nified to  him  the  downfall  of  the  vicious  and  indolent  family 
of  priests,  which  had  hitherto  ruled.  His  answers  were  al- 
ways distinct  and  determinate,  and  hence  he  was  denomina- 
ted a  Seer,  instead  of  a  Prophet.  The  expression  continued 
in  use  for  a  considerable  period,  and  even  David  retained. hi« 
Seers,  until  Prophets  again  appeared. 

It  is  undeniable,  that  Samuel  employed  the  first  tranquil 
period  in  the  organization  of  the  state,  as  far  as  he  was  able, 
for  commencing  also  the  intellectual  cultivation  of  his  people. 
He  established  the  schools  of  the  Prophets  ;*  and  though  wn 

•  The  word  used,  3  Sam.  vii.  8,  means  a  shepherd's  cottage  or  fcW, 
but  the  Prophets  we  know  lived  in  the  most  simple  manner. 
19 


218 

need  not  adopt  the  extravagant  conceptions  sometimes  formed 
of  them,  yet  their  organization  by  Samuel  was  marked  with 
wisdom.  He  sought  to  bring  the  arts  of  cultivation,  which 
then  consisted  of  musick  and  poetry,  from  the  exclusive  pos- 
session of  a  single  tribe  into  general  use.  "  The  hill  of  God"* 
resounded  with  the  songs  of  the  Prophets,  i.  e.  the  pupils  of  a 
free  system  of  national  instruction  and  wisdom.  They  dwelt 
in  simple  cottages,  which  have  been  very  incorrectly  transla- 
ted schools,  and  conveyed  the  notion  of  something  corres- 
ponding to  our  own  schools  of  learning.  They  were  simply 
assemblages  of  young  men,  or  thoseof  raaturer  age,  practising 
themselves  under  the  direction  of  Samuel,  who  was  the  judge 
and  father  of  the  state,  in  what  then  pertained  to  national  cul- 
tivation, not  therefore,  in  ravings  concerning  futurity,  nor  in 
barren  litanies  connected  with  the  service  of  the  temple. 
When  they  met  Saul,  by  the  sentiment  and  lofty  style  of  their 
songs  they  inspired  him  with  the  first  feelings  worthy  the  heart 
of  a  king,i"  and  these  alas  !  continued  only  till  his  regal  power 
was  established.  In  their  songs,  which  probably  sung  of  his 
own  regal  dignity,  the  humble  herdsman  first  felt  himself  in- 
spired with  more  elevated  thoughts,  and  more  daring  resolu- 
tion ;  and  even  in  later  times,  when  in  pursuit  of  David,  he 
forgot  even  his  mortal  foe,  seated  himself  among  them  naked, 
i.  e.  in  the  simple  dress  of  a  Prophet  divested  of  his  regal  or- 
naments, and  touched  the  strings  of  his  own  forgotten  harp. — 
Would  that  some  specimens,  at  least,  remained  to  us  from 
these  hills  of  God,  these  airy  elevations,  vocal  with  national 
songs,  and  the  poetry  of  nature  !  But  they  are  lost  in  oblivi- 
on.    The  association  of  poetry  with  the  residence,  the  court, 

*  1  Sam.  X.  5. 

tThe  passage  has  been  rendered  ridiculous  by  being  misinterpreted. 
It  was  not  by  the  sound  of  their  instruments,  that  they  gave  Saul  the 
heart  of  a  king,  but  by  the  sentiment  of  their  songs  accompanied  with 
the  sound. 


219 

and  the  temple  of  David  soon  rendered  these  hills  silent  and 
desolate,  brought  every  thing  within  a  narrow  compass,  and 
those  ancient  songs  of  war  and  victory,  those  fables,  and  un- 
confined  songs  of  the  Prophets  of  Samuel — were  lost  forever. 
Yet  the  germ,  and  the  earliest  flowers  of  the  poetry  of  David 
belong  also  to  these  times.  The  pastures  of  his  flocks  were 
vocal  with  the  songs  of  his  youthful  Muse,  and  by  these  he 
gained  access  to  the  king  and  to  the  friendship  of  Jonathan. 
But  this  period  in  the  history  of  David  is  characterised  more 
by  the  friendship  between  him  and  Jonathan,  than  by  all  his 
poetical  eff'usions.  David  appears  before  Jonathan  a  youth, 
and  after  a  deed  of  daring  enterprize,  which  the  latter  could 
not  himself  accomplish.  Yet,  instead  of  envying,  he  conceives 
for  him  a  sentiment  of  aflfection.  "  His  soul  was  knit  with 
(hf  soul  of  David,  and  he  loved  him  as  his  own  soul."*  He 
justified  him.  also,  to  his  father,  (even  by  representations  not 
entirely  true,  and  which  might  have  fallen  upon  his  own  head). 
He  set  honour  and  life  at  stake ;  disregarding  the  impression 
made,  that  he  gave  up  the  throne  from  want  of  enterprise,  and 
even  the  derogatory  epithets  bestowed  upon  him  by  his  father; 
for  he  was  indeed  a  true  and  genuine  hero.  I  seem  even  now 
to  see  them,  as  before  the  face  of  heaven,  with  kisses  and 
tears,  they  confirm  by  an  oath  their  perpetual  covenant,!  and 
Jonathan,  as,  after  a  long  absence,  he  comes  to  his  friend  in 
the  desert,  encourages  him,  and  says,|  "  fear  not  David,  the 
hand  of  my  fiither  shall  not  find  thee.  Thou  shalt  be  king 
over  Israel  and  I  shall  be  next  unto  thee."  What  heroick 
friendship  was  this  !  He  offered  up  the  throne  to  him,  that 
as  a  friend  he  might  continue  nearest  jhis  person.  Only  an 
age  of  poetry,  and  souls  like  "Jonathan's,  but  rarely  found,  are 
capable  of  such  a  covenant  of  love  and  fidelity.  When  Jona- 
than died  and  left  the  throne  to  his  friend,  what  could  that 
friend  give  him  for  all  the  kindness,  which  he  had  shown  him, 

«  1  Sam.  .wiii.  1.  -j- 1  Sam.  x.x.  41.  i  1  Sam.  xxiii.  16. 


220 

but  an  elegy  upon  his  tomb  ?  an  elegy,  in  which,  however, 
beautiful  as  it  is,  the  memory  of  Saul  and  that  of  Jonathan 
lire  united,  as  if  both  had  equal  claims  upon  his  heart.  I 
know,  indeed,  it  was  written  for  the  people,*  but  for  myself 
I  could  have  wished,  that  it  might  be  written  for  David  and 
for  Jonathan  alone,  not  for  Saul  and  the  people.  And  his 
son  Mophibosheth — what  apology  can  be  found  for  David, 
that  he  so  readily  sacrificed  this  son  of  the  friend  of  his  youth 
to  a  false  accusation,  and,  when  it  was  proved  to  be  false,  in- 
stead of  restoring  him  threefold,  merely  divided  wliat  had  been 
taken  from  him  between  him  and  his  base  accuser?!  And 
how  lamentable,  too,  that  he  must  give  up  the  sons  of  Saul, 
who  yet  were  all  of  them  brothers  of  Jonathan,  in  compliance 
with  the  cruel  request  of  a  city,  to  a  death  so  shameful  !|: 
Here  is  the  beautiful  elegy  of  David  on  Saul  and  Jonathan. 
To  me  the  heart  of  Jonathan  remains  sacred,  and  may  his 
name  forever  adorn  the  altar  of  friendship. 

DAVID'S  LAMENTATION 
FOR   JONATHAN,    HIS    FRIEND, 

Beautiful  Roe,  thou  pride  and  glory  of  Israel ! 
Thus  then  art  thou  wounded  upon  thy  high  places  ! 
Chorus.       Fallen,  fallen  are  the  heroes  I 
How  are  the  heroes  fallen  ? 

Tfill  ye  it  not  in  Gath, 
Publish  it  not  in  the  streets  of  Askelon, 
Lest  the  daughters  of  the  Philistines  rejoice, 
Lest  the  daughters  of  the  uncircumcised  leap  for  joy. 

Ye  mountains  of  Gilboa,  on  you  henceforth 
Let  no  more  rain  nor  dew  descend  forever. 
No  more  on  you,  ye  mountains  blighted  with  a  curse, 
For  there  the  shield  of  heroes  was  struck  down, 

*  2  Sam.  i.  17.  18.  t  2  Sam,  xvi.  4.     xix.  29. 

t  2  Sam.  xxi.  8 — 10.  where  the  beautiful  account  of  Rizpah,  the  moth, 
er  of  two  of  the  sons  of  Saul,  is  related.  Every  one  is  reminded  by  it 
af  the  Antigone  of  Sophocles.  ijk 


221 

The  shield  of  Saul,  as  of  one  unconsecrated  with  oil. 

From  the  blood  of  the  slain,  from  the  fat  of  the  strong, 
The  bow  of  Jonathan  never  turned  backward. 
The  sword  of  Saul  returned  not  empty.    (It  reached  the  blood  of 
the  slain.) 
Saul  and  Jonathan,  dear  to  each  other  in  life, 
They  went  undivided  in  love  to  the  realm  of  shades. 
Swifter  than  eagles,  bolder  Were  they  than  lions. 

Daughters  of  Israel,  weep  ye  for  Saul, 
No  more  will  he  clothe  you  in  garments  of  purpk, 
Nor  deck  your  apparel  with  ornaments  of  gold. 
Chorus.        Ah  .'  how  are  the  heroes  fallen  in  the  midst  of  battle, 
Jonathan,  thou  lovely  Roe,  slain  on  thy  high  places. 
I  am  afflicted  for  thee,  my  brother  Jonathan, 
Lovely  wast  thou  to  me,  exceeding  lovely. 
Yea,  my  love  for  thee  surpassed  the  love  of  women. 
Chorus.        Ah!  how  are  the  heroes  fallen, 

And  their  weapons  of  war  perished. 

Note.  I  have  omitted  a  more  literal  version  of  the  lamentation  of 
David  inserted  by  the  German  Editor.  The  sense  as  given  by  him, 
where  it  differs  from  the  above  agrees  with  the  version  of  the  English 
Bible.  That  version,  is  indeed,  very  true  to  the  original,  and  not  the  less 
poetical  on  that  account.    Tr. 

19* 


IX. 


History  of  David  as  the  author  of  the  Psalms.  How  this  kind  of  poetry 
came  into  use  by  his  means.  In  what  relation  it  stood  to  the  more 
ancient  poetry.  Perversion  of  the  Psalms  in  the  common  use  made  of 
them,  The  proper  and  natural  view  to  be  taken  of  them.  Rules  for 
usina;  them  aright.  How  far  the  common  division  of  the  Psalms  into 
higher,  middb,  and  lower  is  to  be  regarded.  Division  of  them  accord- 
ing to  their  lyrical  character.  Psalms  expressive  of  a  single  senti- 
ment  or  picture.  Examples.  Psalms  comprehending  several  con- 
trasted sentences  and  members.  Examples.  Psalms  expressive  of 
emotion,  and  didactick  Psalms.  Examples.  Services  of  a  German 
poet  in  transferring  the  poetical  tone  of  the  Psalms  into  our  language. 

In  the  time  of  David  the  Lyric  poetry  of  the  Hebrews  aU 
tained  its  highest  splendour.  The  scattered  wild  flowers  of 
the  country  were  now  gathered  and  planted,  as  a  royal  garland, 
upon  Mount  Zion.  From  his  youth  upward  the  mind  of  Dat 
vid  had  been  attuned  to  musick  and  poetry.  He  had  spent 
the  happiest  years  of  youth,  as  a  tender  of  flocks,  and  amidst 
their  rural  haunts.  There  he  had  gathered  those  flowers  of 
pastoral  poetry,  which  often  adorn,  also,  his  heroick  Psalms, 
and  even  those  expressive  of  sadness  and  affliction.  By  mu- 
sick, with  which  was  then  combined  not  only  poetry,  but 
whatever  of  cultivation  belonged  to  the  age,  he  had  first  found 
access  to  the  person  of  the  king.  This  circumstance,  qn- 
doubtedly,  contributed  to  make  him  cultivate  and  strengthen 
still  more  the  powers  of  his  Muse.  Soon  after,  as  if  the  same 
art  was  to  be  for  him  the  occasion  both  of  good  and  evil  for- 
tune, in  consequence  of  the  triumphal  song  of  the  women, 
who  went  out  to  meet  him,  he  was  regarded  as  the  rival  ol 
Saul,  and  in  several  instances  scarcely  escaped,  with  his  harp 


223 

in  his  hand,  the  javelin  of  the  king.     He  betook  himself  to 
flight,  and  for  years  either  alone  or  with   a  few  companions, 
wandered  about  the   deserts  of  Judaea,   and  was  like  a  bird 
upon   the  mountains,     Here   his   harp  became   his  comforter 
and  friend.     To  it  he  uttered  the  complaints,  which  he  could 
confide  to  none  else.     It  calmed   his  fears,  made   him  forget 
his  misery,  as  once  it  had  subdued  the  evil  spirit  in  Saul,  and 
made   him   forget   his  envy  and   vexation.     Froni   it  he  now 
drew   forth  tones,  which   were    an    echo  to   his  feelings   in 
sorrow  and  in  joy,  and  the  most  tender  and  impassioned  among 
them  were  prayers  ;  prayers  by  which  his  courage  was  excited, 
his  hope   confirmed,  until   in  the  providence  of  God   he  tri-. 
umphed  over  all.     Now  his  harp  became   in  his  royal  hands 
consecrated  as  a  thankoffering  to  the  publick.     Not  merely 
that  he  himself,  as  he  had  often  promised,  made  publick  the 
prayers  relating  to  his  own   distress  and   deliverance  ;  he  or- 
ganized and  devoted,  in  a  far  greater  measure  than   had  be- 
fore been  done,  musick  and  poetry  for  celebrating  the  service 
of  God,  and  promoting  the  magnificence  of  the  temple.     Four 
thousand  Levites,  distinguished  by  a  peculiar  dress,  were  ar-. 
ranged  in  classes   and  choirs  under   master-singers,  of  whom, 
the  three  most  distinguished,  Asaph,   Heman  and  Jeduthun 
are  known  to  us  by  specimens  of  their  art.     The  children  of 
Korah,  probably,  belonged   to  the  middle   class.     David  em- 
ployed himself  even  as  king  to  increase  the  treasures  of  this 
temple  musick,     Dangers   and   triumphs,   especially  the  very 
great  danger  and  affliction   experienced   from  the  rebellion  of 
Absalom,  awakened  again   the  slumbering  tones  of  his  youthi 
ful  harp,  to  sing  of  royal  cares   and  troubles.     Every  impor- 
tant measure  which  he  adopted,  especially  the  consecration  of 
Mount  Zion,  was  brought  into  general  notice,  and  placed   in 
a  clear  light  by  his  own  poetical  effusions,   and   those  of  the 
poets  employed  under  his  patronage.  In  his  Psalms  his  whole 
kingdom  still  lives.     These  were  sung  at  the  publick  festivals. 
Dazzled  with  the  magnificence  of  the  king  and  the  royal  city^ 


224 

the  people  sung  them  with  enthusiasm.  They  were  treasur- 
ed up  and  preserved  as  royal  Psalms  ;  every  thing,  which 
could  be,  was  included  and  arranged  as  such  ;  and  these  were 
imitated  as  far  as  possible  by  other  writers.  The  poets  pat- 
ronized by  David,  followed  the  splendid  example  of  their  king, 
not  by  devoting  themselves  to  song  merely,  but  by  doing  so  in 
the  same  spirit  and  style,  which  he  had  adopted  ;  and  why 
should  not  the  succeeding  ages,  in  which  David  was  become 
a  sacred  name,  the  father  of  the  whole  race  of  kings,  and  as- 
sociated with  the  future  hopes  of  the  nation — why  should 
they  not  follow  so  glorious  a  model  ?  Even  the  Prophets  im- 
itated him,  because  David  was  the  favourite  name  among  the 
people,  because  his  Psalms  were  the  song  book  of  the  nation, 
wherever  it  took  part  in  Divine  worship,  in  musick  and  poet- 
ry. In  this  way  was  formed  the  collection,  which  we  have 
under  the  name  of  David's  Psalms.  Not  all  are  his  or  of  his 
age.  Only  an  individual  song  of  Moses,  however,  is  from 
more  ancient  times,  and  later  writers  obviously  followed  him 
as  their  model,  even  when  they  did  not  ascribe  their  songs  to 
himself  The  superscription  ascribing  them  to  David,  where 
it  stands  without  farther  limitation,  seems  to  be  as  indefinite 
in  its  import,  as  the  ascription  to  Solomon  of  whatever  pro- 
verbs and  delicious  songs  belong  in  any  sense  to  his  age,  or 
correspond  with  his  character.  In  short,  this  greatest  and 
most  renowned  king  of  Israel  succeeded  in  uniting  the  garland 
of  lyrick  poetry  with  the  triumphal  and  regal  crown,  and 
among  the  Hebrews  a  beautiful  song  is  synonymous  with  a 
song  of  David. 

It  is,  therefore,  undeniable  that  David  greatly  refined  and 
beautified  the  lyric  poetry  of  the  Hebrews.  Instructive  ex- 
hibitions of  the  attributes  of  God,  of  human  nature,  of  indi- 
vidual virtues  and  vices,  of  the  happiness  of  the  upright,  and 
the  misery  of  the  wicked,  commenced  with  the  Psalms,  for  in 
the  la>  of  Moses  and  in  the  wild  and  uncultivated  period  of 
the  Judges  they  had  scarcely  found  a  place.     The  warlike 


225 

trumpet  was  softened  to  a  milder  tone  by  the  song  of  the 
shepherd's  flute,  and  the  more  touching  harp  of  the  mourner ; 
for  harsh  as  the  sentiments  are,  which  still  occur  in  some  of 
the  warlike  Psalms,  yet  the  general  tendency  is  undeniably  to 
a  style  and  character  of  greater  gentleness  and  refinement. 
The  pomp  of  royalty,  and  the  imposing  arrangements  of  a  civil 
government,  were  to  be  celebrated,  and  these  softened  and 
controlled  the  sacred  fury  of  the  ancient  Muse.  The  history 
of  other  nations  also  teaches  us  that,  in  order  to  a  splendid  na» 
tional  poetry  it  requires  the  splendours  of  a  king,  whose  reign 
at  once  furnishes  by  its  deeds  rich  material  for  song,  and  se- 
cures the  order  and  tranquillity  necessary  for  using  the  trea- 
sures thus  provided.  The  reign  of  David  formed  this  period 
of  the  classick  poetry  of  the  Hebrews,  which  furnished  models 
for  Solomon  and  the  Prophets. 

In  the  mean  time  it  must  he  acknowledged,  that  while 
these  advantages  were  gained,  the  rude  strength,  the  anima- 
ted movement,  and  the  lofty  sound,  of  the  ancient  poetry  was 
in  some  measure  lost.  We  seek  ia  vain  in  the  Psalms  for  songs 
like  those  of  Moses  and  Deborah,  figurative  language  like  that 
of  Job,  Balaam  and  Jotham.  Uniformity  obviously  prevails  in 
them,  because  everything  was  made  to  revolve  around  Mount 
Zion,  and  confined  to  the  sphere  marked  out  by  the  models, 
which  David  had  furnished,  and  by  his  style  of  thought, 
That  hill  of  the  Prophets,  full  of  the  free-breathing  poetry  of 
nature,  was  now  silent  and  desolate.  The  Seers  of  David 
were  no  poets,  the  regularly  commissioned  Asaph  prophesied 
only  upon  his  harp,  and  it  was  not  till  centuries  had  passed 
away,  that  the  poetry  of  the  Prophets  revived.  Thus  every 
thing  in  this  world  has  its  course,  and  every  human  regulation 
its  different  sides  of  good  and  evil.  What  poetry  gained  in 
religious,  political,  and  lyric  cultivation,  it  lost  perhaps  in 
natural  vigour  and  freshness. 

No  book  of  Scripture,  except  the  Song  of  Solomon,  has 
^t^ffefed  so  njaqy  misinterpretations  and  peryersions  from  its 


226 

original  sense,  as  the  book  of  Psalms.  As  David  in  his  own 
age  gave  his  own  feelings  and  sentiments  general  currency, 
and  rendered  his  own  style  the  predominant  one  in  the  songs 
of  the  temple ;  so  the  book  was  destined  to  become  the  book  of 
devotional  song  for  every  age,  for  all  nations,  and  all  hearts, 
though  they  had  no  connexion  either  with  the  spirit  or  the 
deeds  of  David.  What  else  could  result  from  this,  but  a 
great  extension  of  the  sense  of  the  author,  and  an  application 
of  his  language  to  objects  and  feelings  very  different  from 
those,  which  it  originally  designated?  Every  commentator, 
every  versifier  found  here  his  own  age,  the  wants  of  his  own 
soul,  his  own  domestic  and  family  relations,  and  on  this 
ground  adapted  it  to  the  singing  and  reading  of  his  own 
church.  In  that  all  the  Psalms  of  David  were  sung,  as  if 
every  member  of  the  church  had  wandered  upon  the  moun- 
tains of  Judah,  and  been  persecuted  by  Saul.  They  sung 
with  zeal  against  Doeg  and  AhitopheI,amprecated  curses  upon 
the  Edomites  and  the  Moabites,  and  where  they  could  do  no, 
more  they  put  the  imprecations  in  the  mouth  of  Him,  who 
never  returned  railing  for  railing,  nor  threatening  for  injustice. 
Let  one  read  the  most  individualized,  the  most  characteristic- 
ally beautiful  songs  of  Da*id,  of  Asaph  and  of  Korah,  in 
many  versifications  of  them,  then  turn  back  to  the  original 
situations  and  sources  of  the  feelings  which  they  depict,  and 
will  he  find  them  always  retaining  even  a  shadow  of  their 
ancient  forni  ? 

In  order  to  attain  a  clear  view  of  the  Psajms,  as  lyric  po- 
ems of  the  age  of  David,  the  following  particulars  are  indis- 
pensable. 

1.  That  we  forget  all  modern  imitations,  and  commenta- 
tors, even  though  most  highly  prized,  and  the  best  for  their 
own  times.  They  read  them  in  accordance  with  the  purpose, 
at  which  they  aimed,  each  for  his  own  age,  and  with  an  ap- 
plication to  this  of  the  language,  the  consolations,  and  in- 
^t.rijctions  of  the  book.     Our  aim  is  to  see  it  in  its  circumstan- 


227 

ces  of  times  and  place,   and  in  these  the  heart,  and  under- 
standing of  David,  and  the  poets  associated  with  him. 

2.  In  accordance  with  this  aim  the  first  inquiry  should  be 
for  the  objects  and  situations,  in  reference  to  which  these 
songs  were  severally  composed.  These  are  given  at  the  head 
of  many  of  the  Psalms:  in  others  they  are  determined  by  the 
contents,  and  in  others  still  it  must  be  left  undetermined. 
Two  things  here,  however,  must  be  guarded  against.  In  the 
firsf  place,  that  we  do  not  insist  upon  finding  a  Psalm  for  eve- 
ry trifling  event  in  the  life  of  David,  nor  invent  for  every  figu- 
rative expression  in  the  Psalms  a  corresponding  situation  in 
his  life.  The  first  has  been  done  in  relation  to  David,  just 
as  in  relation  to  other  lyric  poets.  A  locality  is  sought  for 
eyery  thing,  and  a  memorial  for  every  event.  In  pursuit  of 
the  second,  to  find  a  situation,  to  which  every  word  refers, 
strange  things  have  been  imagined,  of  which  the  interpreter 
indeed  might  know  something,  but  of  which  the  poet  certain- 
ly knew  nothing. 

3.  We  must  study  the  peculiar  language  of  David  and  his 
contemporaries,  by  comparing  the  different  Psalms  with  each 
other,  and  with  the  history  of  the  age.  That  the  royal  poet 
had  his  favourite  expressions,  needs  no  proof  ;  and  they  may 
all  be  explained  from  the  situations  in  which  he  was  placed. 
"The  Lord  is  my  shield,  he  is  on  my  right  hand,  he  setteth 
me  in  a  Avide  place,  he  leadeth  me  to  high  places,"  &lc.,  are  of 
this  kind,  and  a  series  of  others,  which  in  part  with  some 
modification  of  sense  were  for  centuries  current  in  the  church. 
A  collection  of  poetical  idioms  for  all  these  songs  would  be  a 
useful  book,  and  indeed  we  are  in  need  of  a  similar  collec- 
tion for  all  the  principal  writers  of  the  Old  Testament. 

4.  We  should  regard  the  feelings  that  prevail  in  the  Psalms 
neither  as  an  enemy,  nor  yet  as  blind  defenders  of  them. 
They  exhibit  the  characteristic  traits  of  individual  men,  and 
as  such  should  be  explained,  without  being  dressed  up  as  a 
model  of  holy  feelings  for  all  men.     David  had  his  peculiar 


238 

feelings  and  cares,  both  as  an  exiled  wanderer,  and  as  a  kingy 
We  are  neither  of  these,  and  need  therefore  neither  impre- 
cate curses  upon  enemies,  whom  we  have  not,  nor  magnify 
ourselves  as  their  conquerors;  but  we  must  learn  at  the  same 
time  to  understand  and  appreciate  these  feelings.  The  Scrip- 
ture itself  gives  us  a  rich  commentary  on  the  subject,  for  it 
does  not  disguise  the  character  of  David,  even  in  regard  to 
his  failings.  The  man  who  sinned  against  Uriah  and  Bath- 
sheba,  may  also  be  too  hasty  in  his  language.  He  was  rash, 
oppressed  and  a  warrior.  He  spake  often  not  in  his  own 
name,  but  in  the  name  of  his  people,  as  a  father  of  his  coun- 
try. But  always,  and  in  all  circumstances,  he  was  a  man. 
His  songs  illustrate  his  history,  and  his  history  aids  the  inter- 
pretation of  his  songs;  but  he,  that  aims  to  see  every  where 
in  them  the  superhuman  and  unearthly,  will  at  last  see  nothing 
distinctly. 

5.  Again,  in  studying  these  as  specimens  of  art,  we  must 
take  no  examples  from  other  nations  and  languages,  as  models, 
by  which  to  judge  of  them  ;  for  the  composition  of  such  effu- 
sions nlust  be  judged  with  reference  to  the  peculiar  nature  of 
the  feelings,  sentiments  and  language,  out  of  which  they  have 
oTown.  To  what  does  it  amount,  indeed,  when  we  say,  that 
this  or  that  Psalm  is  Pindaric  1  merely  that  it  contains  bold 
transitions,  lofty  sentiments,  and  historical  allusions  ?  and 
must  not  the  same  necessarily  be  found  in  all  laudatory  odes  ? 
Yet,  in  regard  to  the  art  of  composition,  David  has  nothing 
more  than  this  in  common  with  Pindar.  The  language  of 
Pindar's  lyrick  poetry,  his  periods,  and  metrical  arrangement, 
the  mode  of  treating  his  subjects,  derived  from  mythology  and 
ancient  history,  and  the  nature  of  his  subjects  themselves, 
hardly  admit  of  a  comparison,  and  we  are  sure  to  draw  false 
conclusions,  when  we  suffer  ourselves  to  be  blinded  by  tha 
word  chorus.  A  Hebrew  is  by  no  means  the  same  thing  with 
a  Grecian  chorus. 

6.  Still  less  should  the  style  of  David  be  judged  by  the  rules 


229 

of  lyrick  poetry  formed  in  our  own  age,  and  not  applicable 
even  to  all  the  odes  of  Horace,  though  from  these  they  are 
professedly  abstracted.  The  critick,  who  formed  them,  had 
for  the  most  part,  too  narrow  views,  was  not  extensively  ac- 
quainted with  the  lyrical  treasures  of  different  languages,  con- 
fined himself  to  a  few  favourite  specimens,  and  by  these  framed 
his  general  rules.  How  then  can  they  be  expected  to  apply 
to  an  entirely  different  age?  to  situations  and  languages  far 
more  simple  ?  Where  the  rules  are  true,  they  occasion  no 
constraint,  but  flow  spontaneously  from  the  nature  of  the  emo- 
tions, and  the  impression  upon  the  heart  of  the  object  which 
the  poet  represents.  The  characteristic  traits  of  the  poet,  of 
the  situation,  and  the  language,  unite  their  influence  in  the 
result  produced.  The  rules,  therefore,  always  require  actual 
experience  of  their  truth,  and  yet  admit  of  this  test  but  par- 
tially. In  short,  where  they  are  true,  who  vv'ould  not  rather, 
in  reading  a  poetical  effusion,  feel  and  unfold  them  himself, 
by  his  own  original  experience,  than  borrow  them  from  foreign 
models  and  arts  of  poetry,  and  thus  violate  the  primitive  sim- 
plicity of  ancient  song,  by  the  artificial  subtleties  of  modern 
invention.  Whoever  is  not  qualified  to  feel  the  beauty  of  mu- 
sical and  harmonious  poetry,  unaided  and  of  himself,  will  nev- 
er learn  to  feel  it  by  force  of  artificial  rules. 

7.  We  must  unfold  and  experience  in  ourselves  the  original 
nature  and  beauty  of  the  Hebrew  lyrick  poetry.  The  teach- 
er should  lead  the  scholar  to  observe — what  is  its  particular 
objects  represented — what, is  the  interest  attached  to  it — in 
what  manner  it  is  presented — -what  feeling  prevails  in  the 
piece — what  style  and  movement  it  holds — into  what  train  of 
sentiment  it  expands  itself — how  it  begins,  proceeds  and  ends. 
The  more  simply  and  impressively  this  is  pointed  out  to  the 
youthful  reader,  without  the  technicalities  of  art,  and  with- 
out enthusiastick  warmth  of  commendation,  the  more  will  the 
f)oetry  find  its  way  to  his  heart.  What  is  beautiful  in  it  he 
will  love  without  noisy  commendation  ;  original  strains  of  im- 
20 


230 

passioned  feeling  will  of  themselves  make  their  impression 
upon  him,  and,  if  he  has  a  spark  of  lyrick  feeling  in  his  bosom, 
Jehovah  will  give  him  inspiration.  In  Hebrew  lyrick  poetry, 
simplicity,  in  this  development  of  it,  is  especially  necessary, 
since  of  all  poetry  it  was  least  constructed  by  rule,  and  as  a 
work  of  art,  and  was  rather  poured  forth  spontaneously,  as 
genuine  feeling  wells  up  from  a  heart  filled  with  lively  emotions. 
Would  that  we  had  an  edition  of  the  Psalms,  in  which  David 
was  treated  merely  as  Horace  is  !  in  which,  without  casuistick 
subtleties,  the  poet  should  be  shown  as  a  poet,  his  beauty  not 
indeed,  cried  into  our  ears,  but  at  the  same  time  not  defaced 
by  the  patchwork  of  languages  and  versification  foreign  to  its 
nature.  In  higher  criticism  upon  the  poetry  of  the  Hebrews 
we  are  still  but  children.  We  either  stifle  ourselves  with  va- 
rious readings,  or  embellish  the  simplicity  of  the  original  with 
the  modish  attire  of  modem  languages. 

I  will  now  go  through  the  Book  of  Psalms,  in  order  to  mark 
some  of  the  chief  varieties  of  their  lyrical  style.  To  do  it  ful- 
ly would  not  accord  with  my  present  plan,  and  no  one  will 
expect  me  in  a  few  brief  sketches,  to  exhaust  the  variety  to  be 
found  in  this  collection  of  one  hundred  and  fifty  songs. 


It  is  customary  to  divide  the  Psalms  into  the  elevated,  the 
middle,  and  those  of  a  lower  tone,  and  this  is  very  well,  if  the 
division  taught  any  thing  definite.  Any  matter  of  any  con- 
siderable extent  can  be  divided  in  this  way ;  but  the  question, 
always  remains  to  be  settled,  where  each  particular  piece  be- 
longs. Now,  let  one  arrange  them,  as  he  will,  with  reference 
to  this  division,  and  he  will  be  at  a  loss  in  many  cases,  where 
to  place  them.  The  successive  steps  of  lyrical  elevation  are 
so  numerous,  and  the  tones  so  near  together,  or  rather  so  flow 
into  each  other,  that  it  would  be  difficult  to  apply  such  a  prin- 
ciple of  arrangement  to  the  whole  number  of  Psalms,  and  after 
( 


231 

all  of  what  use  is  the  whole  system.     Let  us,  then,  endeavour 
to  attain  the  object  in  a  different  way. 

1.  Some  Psalms  are  short.  They  unfold  only  a  single  im- 
age in  a  simple  'and  uniform  tone  of  feeling,  and  terminate 
with  a  beautiful  completeness  in  the  expression.  I  might  call 
them  odc.^,  expressive  o(  a  single  thought ,  fl8i],  if  the  last  word 
did  not  imply  something  foreign.  Of  this  sort  is  the  beautiful 
lJ33d  Psalm,   which  breathes  a  fragrance  delicate  as  a  rose. 

BROTHERLY  UNION. 

Behold,  how  lovely  and  how  pleasant, 
When  brothers  dwell  in  peace  together  ! 
Thus  breathed  its  fragrance  round 
The  precious  ointment  on  the  head, 
That  ran  adown  the  beard  of  Aaron, 
And  reached  the  border  of  his  garment. 
So  descends  the  dew  of  Hermon, 
Refreshing  Zion's  mountains,* 
For  there  Jehovah  gave  command. 
That  blessings  dwell  forevermore. 

The  union  of  brothers,  of  tribes,  and  families  is  here  com- 
pared with  objects  of  highest  sacredness  and  beauty,  and 
which  diffuse  an  animating  fragrance.  So  the  good  name  of 
families  dwelling  in  unison  is  diffused,  and  gives  them  dignity 
and  honour.  So  the  dew  of  Hermon  descends  to  water  the 
parched  mountains  of  Zion,  and  make  them  productive  of  bles- 
sings.— As  a  national  song  for  their  festivals,  it  has  a  perfect 
and  beautiful  close.  From  the  flowing  ointment  he  comes  to  the 

*  The  conception  liere  is  not  flowing  down,  which  could  not  be  from 
Hermon  upon  Zion  but  falling,  as  dew  or  rain.  From  the  woody  Liba- 
nus  and  Hermon,  and  from  the  sea,  ascended  the  vapours,  which  came 
down  upon  the  parched  mount  lins  of  Judaea.  It  seems  to  have  been  a 
requisite  in  the  songs  sung  at  national  festivals,  that  Jerusalem  or  Zion 
should  be  mentioned.  Hence  the  figure  here.  There  seemj  to  be  no 
necessity  for  altering  the  text. 


232 

descending  dew,  and  from  this  to  the  invocation  of  blessings 
upon  Zion — the  true  compass  of  an  ode.  Aaron's  name  itself 
presents  a  fine  example  of  a  peaceful  brother,  whom  his  own 
brother  anointed  with  the  blessing  of  God  and  the  glory  of 
Israel. 

A  SHEPHERD'S  SONG. 
THE  23d  psalm. 

Jehovah  is  my  shepherd, 
I  shall  not  want. 
He  maketh  me  lie  down 
Upon  the  green  pastures, 
He  leadeth  me 
Beside  the  still  waters. 
Restoring  my  life. 

He  leadeth  me  in  a  straight  path. 
Still  faithful  to  his  name. 
And  though  I  walk 
Through  death's  dark  valley, 
I  fear  no  evil. 
For  thou  art  with  me. 
Thy  trusty  shepherd's  staff 
Is  comfort  and  support. 
Here,  spread  before  my  eyes. 
Thou  hast  prepared  my  table. 
In  presence  of  my  foes. 
My  head  thou  dost  anoint. 
My  cup  is  running  over. 

Yea,  goodness  and  mercy  follow  me 
Through  all  the  days  of  my  life. 
I  shall  return  to  the  house  of  God, 
\s  long  as  I  live. 

From  the  close  it  is  plain,  that  this  beautiful  Psalm  was 
composed  in  exde.  The  commencement  is  a  quiet  pastoral, 
but  his  feelings  lead  him  to  drop  the  image  of  his  sheep,  and 
a  table,  a  royal  feast,  is  spread  before  the  eyes  of  his  oppres- 
sors. This  joyful  hope  rises  to  a  full  conviction,  that  success: 
will  attend  him,  as  long  as  he  lives.     The  sudden  transition' 


233 

from  one  image  to  another,  is  in  the  spirit  of  the  Oriental  ode» 
Yet  but  one  feeling  pervades  the  whole. 

Those  who  would  examine  more  specimens  of  this  sort  may 
read  the  15th,  29th,  61st,  67th,  87th,  101st,  150th,  and  other 
Psalms.  I  could  wish  that  I  were  able  to  translate  all  these, 
so  much  am  I  delighted  by  their  simple  beauty. 

2.  So  soon  as  a  lyrical  effusion,  either  from  the  comprehen-. 
siveness  of  its  subject,  or  the  fuller  expression  of  emotion,  be- 
comes extended,  it  requires  variety,  contrasts,  a  manifoldness 
of  parts,  which  in  the  former  kind  we  perceive  only  in  the 
bud,  in  a  trifling  variation  of  the  image.  Here,  according  to 
the  Oriental  style,  a  great  effect  is  produced  by  change  of 
person,  questions  and  answers,  sudden  appeals  to  inanimate 
or  absent  objects,  and,  if  in  the  form  thus  enlarged  a  sort  of 
lyrical  representation  and  action  can  be  introduced,  the  ode 
attains  its  highest  perfection.  It  has,  in  this  way,  a  begin- 
ning, middle  and  end,  the  last  returning  again  to  the  first,  and 
the  whole  forming  thus,  a  lyrical  garland.  This  is  what  the 
critics  call  the  beautiful  irregularity,  the  ambitus,  of  the  Ode, 
the  flight,  in  which  it  strays,  but  is  never  lost.  The  whole 
presents  itself  before  us,  a  picture  full  of  living  action,  No 
word  can  be  taken  awiiy,  no  strophe  change  its  place.  The 
beginning  and  the  end  are  necessary  to  the  middle,  and  the 
middle  remains  impressed  upon  the  memory.  Perfect  odes  of 
this  sort,  are  few  in  number  in  all  languages,  because  there 
are  few  subjects,  that  admit  of  being  treated  in  this  way,  but 
where  they  are  found  they  should  be  kept  in  perpetual  remem- 
brance. To -the  class  of  songs  composed  of  several  members 
I  reckon  among  the  Psalms,  the  8th,  20th,  21st,  48th,  50th, 
76th,  96th— 99th,  11 1th— 113th,  120th— 129th.  Among  the 
perfect  specimens,  which  have  not  only  variety  and  contrast, 
but  a  progressive  lyrick  action,  I  venture  to  name  the  2d, 
24th,  45th— 47th,  80th,  110th,  114th  and  127th  Psalms. 
Some  include  here,  also,  the  29th  and  6Sth,  because,  in  the 
voice  of  God  in  the  former,  and  the  carrying  of  the  ark  in  the 
20* 


234 


latter,  they  suppose  a  local  progress  of  the  representation  ;  but 
for  this  I  see  no  ground.  The  principle  of  progression  must 
be  inward,  from  the  one  living  fountain  of  excited  emotion, 
and  cannot  come  from  outward  geographical  relations.  But 
few  of  all  these  can  be  introduced  here,  and  the  choice  is  dif- 
ficult. 


All 


2. 


Chorus 


2. 

(/HORUS 


1. 

Chorus, 


THE  ENTRANCE  OF  GOD  UPON  MOUNT  ZION. 

THE  24th  psalm. 
Jehovah's  is  the  earth  and  its  fulness, 
The  world  and  they  that  dwell  therein, 
For  he  hath  founded  it  upon  the  seas, 
He  hath  established  it  upon  the  floods. 
Who  shall  ascend  the  mountain  of  Jehovah  ? 
Who  dare  to  stand  in  his  most  holy  place  ? 
He  that  hath  clean  hands,  and  pure  heart, 
That  hath  not  bound  his  soul  with  perfidy. 
Nor  ever  sworn  deceitfully. 
He  shall  receive  a  blessing  from  Jehovah, 
The  approbation  of  his  guardian  God.* 
This  is  the  people,  that  seek  after  him, 
That  seek  thy  face,  O  God  of  Jacob. 
Lift  up  your  heads,  O  ye  gates. 
And  be  ye  lifted  up,  ye  everlasting  doors. 
For  the  king  of  glory  will  come  in. 
Who  is  the  king  of  glory  ? 
■    Jehovah  strong  and  mighty, 
Jehovah  mighty  in  battle. 
Lift  up  your  heads,  O  ye  gates, 
And  be  ye  lifted  up,  ye  everlasting  doors, 
For  the  king  of  glory  will  come  in. 
Who  is  the  king  of  glory  ? 
Jehovah,  God  of  Gods!  he  is  the  king  of  glory. 


*  Political  crimes  were  very  properly  named  here,  since  he  must  be 
free  from  these,  who  would  approach  his  national  God.  The  blessin<^ 
which  he  was  to  receive,  is  in  like  manner  of  a  civil  nature.  The  word 
means  properly  justification,  i.  e.  in  a  civil  or  political  sense,  and  be, 
cause  this  involved  the  keeping  of  the  law  of  God,  and  was  enjoyed  by 
such  as  had  access  to  him,  it  became  in  the  Psalms  synonymous  with 
happiness,  grace. 


235 

The  change  of  voices  in  this  Psalni  is  obvious  to  every  ear, 
and  it  is  equally  plain  that  there  is  a  progressive  transition  of 
thought,  in  its  economy  full  of  life  and  action.  It  commences 
mao-nificently  with  the  sentiment,  "  tlie  earth  is  Jehovah's." 
He  is  to  dwell  here  upon  the  hill  of  Zion,  and  the  whole 
earth  will  be  spread  out  before  him.  The  transition  from  the 
sentiment  in  the  beginning  to  this  little  mountain  is  very 
beautiful.  It  becomes  a  holy  mountain,  because  Jehovah 
dwells  upon  it,  and  that  both  in  a  moral  and  a  civil  sense ;  for 
as  nothing  impure  in  sacrifices  could  be  brought  before  God, 
so  no  impure  worshipper  could  appear  before  him.  It  seems 
appropriate  too,  that  only  such  vices  are  mentiojied  here,  as 
are  injurious  to  the  general  welfare;  for  Jehovah  dwelt  here 
as  their  national  God,  as  the  founder  and  protector  of  the 
Jewish  State.*  The  remainder  of  the  Psalm  is  full  of  action. 
A  multitude  presents  itself,  knocking  at  the  gates,  and  eager 
to  behold  the  face  of  the  monarch ;  and  lo !  it  is  Jehovah 
himself,  the  ark  of  the  covenant,  over  wliich  dwelt  their  an- 
cient God,  the  leader  of  their  armies.  He,  who  in  ancient 
times  had  gained  so  many  victories,  a  glorious  king,  renowned 
in  war,  and  shown  to  be  mighty  in  power,  was  proclaimed  by 
the  answering  chorus,  and  as  such  he  was  to  dwell  by  the  resi- 
dence of  the  heroic  king,  upon  mount  Zion,  his  recent  con- 
quest. The  ancient  doors  of  his  tabernacle  must  therefore 
raise  their  heads,  that  such  a  monarch  might  come  in  !  How 
picturesque  and  striking  the  representation  !  God  entered  in- 
to a  small  tent,  and  would  have  no  temple  built  for  him  by 
David,  so  that  its  ancient  narrow  doors  have  no  magnificence, 
but  what  is  derived  from  him,  who  enters  within  them.  In 
order  to  give  roundness  and  dignity  to  the  piece  the  particular 
incidents  attending  the  processsion,  and  historically  described 

*This  portion  of  the  Psalm,  as  its  connexion  with  the  remainder  was 
only  casual,  and  they  could  not  always  be  sunff  together,  became  a  nation, 
al  song  by  itself,  (Ps.  .xv,)  as  it  well  deserved  to  be. 


236 

in  the  68th  Psalm,  are  here  passed  over.  By  comparing  them 
any  one  may  understand  the  difference  between  two  songs, 
the  one  of  which  is  a  picture  full  of  living  action,  and  the 
other  history  lyrically  narrated.  Let  us  now  take  up  a  Psahn 
of  the  same  sort,  but  breathing  a  milder  spirit ;  the  most 
beautiful  epithalamium  of  so  early  times. 

THE  ROYAL  BRIDE. 

A  SONG  OF  LOVE.* 

My  heart  is  uttering  words  of  gratulation, 
My  worii  is  consecrated  to  the  king. 
My  tongue  is  like  a  ready  writer's  pen, 

Lo,  thou  art  fairer  than  the  sons  of  men, 
And  grace  is  poured  upon  thy  lips, 
Therefore,  God  hath  blessed  thee  forever. 

Gird  on  thy  sword  upon  thy  thigh, 
Most  Mighty,  with  thy  glory  and  thy  majesty, 
And  in  thy  majesty  go  forth  victorious, 
Because  of  truth  and  the  oppressed's  right, 

And  fearful  deeds  shall  thy  right  hand  perform, 
The  arrows  of  thy  quiver — (even  now 
I  see  the  nations  falling  at  thy  feet) — 
They  pierce,  O  king,  the  hearts  of  thine  enemies, 

Thy  throne,  Lord,  is  forever  and  ever. 
The  sceptre  of  thy  kingdom  is  a  right  sceptre. 
Thou  lovest  righteousness,  and  hates  iniquity, 
Therefore  hath  God,  thy  God,  anointed  thee 
With  oil  of  joy  above  thy  brethren, 
Thy  garments  are  all  fragrant 
With  myrrh  and  aloes,  and  cassia. 

From  Armenia's  ivory  palaces, 
Kings'  daughters  make  thee  joyful 
In  thy  magnificence. 

But  at  thy  side, 
Thy  queen  is  standing,  clothed  in  gold  of  Ophir, 

'Hearken,  O  daughter,  look,  incline  thine  ear, 
forget  thy  people,  and  thy  father's  house, 

*  Ps.  xlv. 


237 

So  shall  ihe  king  desire  thy  beauty, 
For  he  is  now  thy  lord,  incline  to  him. 

The  daughters,  too,  of  Tyre  with  presents 
Shall  come  to  thee ;  the  rich  among  the  people 
Shall  seek  thy  favour. 

The  king's  bride 
Is  beautiful  exceedingly — and  she  herself 
More  beautiful,  than  her  attire  of  gold. 

And  now  shall  she  be  brought  unto  the  king, 
Adorned  with  garments  of  needle  work. 
The  virgins,  her  companions,  follow  her. 
They  shall  be  brought  to  thee. 
With  joy  and  jubilee  shall  they  be  brought. 
And  enter  now  the  palace  of  the  king. 

In  thy  fathers'  stead,  O  queen,  shall  be  thy  sons, 
And  thou  shalt  make  them  princes  in  the  land. 

But  I  will  spread  thy  praise  from  age  to  age. 
And  thus  the  nations  sing  of  thee,  forever  and  ever. 

I  have  not  felt  at  liberty,  in  translating  this,  to  destroy  the 
delightful  simplicity  of  its  age  by  modern  embellishment.  On 
this  simplicity,  and  its  relation  to  Oriental  customs,  depends 
the  progress  and  the  whole  representative  action  of  the  ode. 
It  begins  with  an  annunciation  of  the  subject,  and  a  sort  of 
dedication  to  the  king.  It  then,  first,  clothes  the  bridegroom 
in  all  the  ornaments  of  beauty,  grace,  heroick  and  regal  cos- 
tume, and  makes  him  worthy  of  reverence  and  love,  before  it 
places  his  bride  beside  him.  The  ode  is  from  the  age  of  Sol- 
omon. This  is  shown  by  the  description  of  the  magnificent 
palace,  by  the  daughters  of  foreign  kings,  but  especially  by 
the  representation  of  the  king  himself,  on  whom  are  heaped 
all  the  blessings,  which  God  had  promised  to  the  lineage  of 
David.  As  a  hero  and  king  he  is  represented  with  arms,  his 
golden  sceptre  in  his  hand,  the  rich  anointing  oil  upon  his 
head,  and  his  garments  breathing  precious  odours.  All  these 
representations  are  derived,  partly  from  the  history  of  Solomon, 
who  was  preferred  to  the  throne  before  his  brothers,  and  part- 
ly  from  the  benediction  pronounced  upon  him,  that  his  king-v 


238 

dom  should  be  a  peaceful  and  perpetual  reign  of  righteous- 
ness, in  which  oppression  should  cease,  and  the  rights  of  the 
oppressed  be  vindicated.  A  transition  is  then  made  to  the 
bride.  Kings'  daughters  minister  to  his  happiness  in  his 
palace,  but  one  is  the  special  object  of  his  love  and  admira- 
tion. As  bride  and  consort  she  stands  beside  him  clothed  in 
purest  gold.  The  song,  then,  with  childlike  simplicity  ad- 
dresses itself  to  the  modest  and  timid  bride,  admonishing  her 
to  look  from  her  veil  and  observe  him ;  to  forget  now  her  own 
country,  and  devote  herself  to  her  king,  who  would  then  love 
her  in  return,  and  be  attracted  by  her  beauty.  All  this  is  in 
accordance  with  Oriental  customs,  where  the  bride  was  little 
more  than  a  child,  and  the  superiour  power  and  influence  of 
the  husband  over  her  was  very  great.  Soon,  however,  she 
shall  enjoy  the  prerogatives  of  her  station,  the  daughters  of 
Tyre,  the  mart  of  all  costly  and  precious  things,  shall  wait 
upon  her  with  bridal  presents,  and  rich  princes  shall  sue  to 
her  for  her  friendship  and  intercession.  In  language  still 
more  personal  and  flattering  it  is  then  added,  that  she  is  beau- 
tiful, not  only  in  her  outward  embellishments,  but  that  her  own 
hidden  person  constitutes  her  loveliness,  and  excels  in  beauty 
all  the  precious  stones  of  her  attire.  In  like  manner  she  is 
brought  richly  adorned  to  the  palace  ;  the  procession  moves 
M'ith  songs  and  rejoicing  out  of  the  view  of  the  poet,  and  he 
only  adds  his  wish  modestly  intimated,  that  she  may  enjoy  the 
blessings  of  a  happy  marriage.  The  song  closes  in  a  lofty 
tone,  as  it  had  begun  in  a  style  of  refinement,  and  e.vhibits 
throughout  discernment,  loftiness  of  conception,  and  grace- 
fulness of  style. 

We  proceed  now  to  other  Psalms,  which  have  not  indeed, 
so  wide  a  compass  in  the  action,  which  they  develope,  but  yet 
form  a  beautiful  whole,  composed  of  several  distinct  members. 


239 
DELIVERANCE  FROM  DANGER 

A  NATIONAL   SONG.* 

Had  not  Jehovah  been  with  us, 
(May  Israel  now  say) 
Had  not  Jehovah  been  with  us, 
When  men  rose  up  against  us, 
Then  iiad  they  swallowed  us  up, 
In  their  fierce  wrath  against  us. 
Then  had  the  waters  overwhelmed  us, 
The  waves  had  gone  over  our  souls. 
The  swelling  flood  passed  over  our  life. 

Blessed  be  God  !     He  gave  us  not 
To  become  a  prey  to  their  teeth. 
Our  souls  have  escaped. 
As  a  bird  from  the  snare  of  the  fowler, 
The  snare  is  broken  and  we  are  escaped. 

Our  help  is  in  the  name  of  Jehovah, 
Who  created  the  heavens  and  the  earth. 

The  129th  Psalm  is  obviously  formed  upon  the  same  lyrical 
model. 

DELIVERANCE  FROM  DANGER. 

A  NATIONAL  SONG. 

Often  have  they  oppressed  me  from  my  youth, 
(May  Israel  now  say,) 

Often  have  they  oppressed  me  from  my  youth, 
Yet  have  they  not  prevailed  against  me. 
The  plowers  plowed  upon  my  back. 
They  made  their  furrows  long. 

The  righteous  God  hath  cut  the  cords  of  the  wicked. 
The  foes  of  Zion  shall  return  confounded. 
As  grass  upon  the  housetops  must  they  be. 
That  before  it  is  ripened   withereth  away. 
Wherewith  the  mower  filleth  not  his  hand. 
Nor  the  binder  of  sheaves  his  arm. 
Where  none  that  pass  by  say, 
"  The  blessing  of  God  be  on  you. 
We  bless  you  in  the  name  of  Jehovah," 
*  Fs.  cxxiv. 


240 

Similar  to  these  is  the  beautiful  song  respecting  the  return 
from  captivity,  in  which  the  first  deliverance  by  Moses  which 
they  anticipated,  and  made  use  of  to  enkindle  their  hopes,  and 
strengthen  their  confidence,  is  compared  with  the  second. 

DELIVERANCE  FROM  CAPTIVITY. 

A  NATIONAL  SONG.  PS.  126. 

When  God  turned  back  the  captives  of  Zion,* 

We  were  like  them  that  dream. 

Then  was  our  mouth  filled  with  laughter, 

Our  tongue  with  songs  of  joy.f 

Then  said  they  among  the  nations. 

The  Lord  hath  done  great  things  for  them,  t 

The  Lord  hath  done  great  things  for  us. 

Whereof  we  are  glad  I 

Turn  then  again  our  captivity,  O  Lord 
As  thou  turnedst  the  streams  in  the  South.  § 
The  sower  soweth  in  tears. 
And  reapeth  with  songs  of  joy. 
He  goeth  weeping,  andbeareth  his  seed. 
He  cometh  with  singing,  and  bringeth  his  sheaves. 

Can  a  nation  be  called  barbarous,  that  has  even  a  few  such  na- 
tional songs?  and  how  many  of  them  do  we  find  among  the  He- 
brews? I  cannot  deny  myself  the  pleasure  of  closing  this 
class  of  the  Psalms  with  an  elegy,  that  belongs  indeed  to  a 
late  age,  but  is  not  on  that  account  less  beautiful. 

*  From  Egypt.  [This  reference  of  it  to  Egypt  is  not  a  very  probable 
one,  and  the  deliverance  by  Moses  could  scarcely  be  called  with  propri- 
ety a  return  to  Zion.  The  Psalm  refers  properly  only  to  the  Babylonish 
exile.  The  poet  means  to  say,  we  could  scarcely  conceive  the  unex- 
pected  joy  of  deliverance  from  Babylon,  we  thought  it  a  dream.  &c. 
Theee  remarks  apply  also  to  other  notes  of  the  author  on  this  psalm.  J.] 
t  Ex.  15. 
t  Ejc.  XV.  14.  These  words  acquire  a  clear,  beautiful  import, 
when  understood  of  the  first  deliverance,  and  this  reference  of  the  ode 
givee  its  chief  beauty  as  a  whole. 

§  That  is  in  the  Red  Sea.     Ex.  14. 


241 

THE  CAPTIVITY  IN  BABYLON. 

THE  137th  psalm. 

By  the  rivers  of  Babylon  we  sat  down, 
And  wept,  when  we  remembered  Zion. 
We  hanged  our  harps  upon  their  willows. 

For  they,>that  held  us  in  captivity, 
Required  of  us  a  song, 
Our  oppressors  required  of  us  mirth. 
"Sing  us  one  of  the  songs  of  Zion." 
How  shall  we  sing  Jehovah's  song 
In  a  foreign  land  ! 

If  I  forget  thee,  O  Jerusalem  1 
Let  my  right  hand  forget  me, 
Let  my  tongue  cleave  to  the  roof  of  ray  mouth. 
If  I  do  not  remember  thee, 
If  I  prefer  not  Jerusalem 
Above  my  highest  joy. 

Remember,  O  Lord,  the  children  of  Edom. 
In  the  day  of  Jerusalem's  affliction. 
When  they  cried,  "  raze  it. 
Raze  it,  even  to  its  foundation." 

Daughter  of  Babylon,  the  desolate,* 
Blessed  be  he,  that  requiteth  thee, 
Thatrequiteth  thee,  as  thou  hast  done  to  us. 
Happy  shall  he  be  that  seizeth  thy  little  ones, 
And  casteth  them  upon  the  rocks. 

I  do  not  join  in  the  imprecation  of  the  last  lines  ;  but  if*  the 
song  was  written  during,  or  immediately  after,  the  Babylonish 
captivity,  its  accents  must  be  felt,  as  touching  and  natural — 
and  his  beloved  country  is  in  the  view  of  the  poet  sacred  above 
every  other  object. 

3.  Every  emotion  has  its  perfect  sphere,  in  which  its  action 
may  be  contemplated  as  a  whole.  The  sorrow,  which  exalts 
itself  to  joy,  the  anxiety,  which  exausts  itself,  and  sinks  to 
rest,  the  calm  tranquility,  which  changes  into  a  joyful  confi- 
dence, the  contemplative  mood,  that  at  length  loses  itself  in 


21 


242 

an  ecstacy,  and  the  rapture,  which  sinks  again  into  calm  con- 
templation— every  efFection  has  its  own  determinate  course, 
and  gives  consequently,  a  corresponding  ambitus  to  the  lyrick 
expression  of  it,  in  which  we  feel  its  completeness.  I  must 
go  through  nearly  all  the  remaining  Psalms,  if  I  would  arrange 
them  according  to  these  principles,  for  all  are  animated  with 
feeling.     I  give  here  only  a  few  examples. 

Psalms,  in  which  the  feelings  are  elevated  from  a  tone  of 
lamentation  to  hope  and  confidence.  6th,  22d,  60th,  62d, 
85th,  145th,  and  many  others. 

Psalms,  in  which  an  ardent  and  heroick  spirit  is  raised,  till 
it  sinks  again  to  repose  in  the  remembrance  of  God.  7th, 
10th,  13th,  17th,  26th,  35th,  36th,  52d— 59th,  61st,  64th, 
69th— 71st,  86th,  88th,  94th,  109th,  140th— 142d.  These, 
too,  are  very  numerous. 

Psalms,  in  which  a  tranquil  confidence  is  expressed  through- 
out. 3d— 5th,  11th,  17th,  21st,  25th,  27th,  28th,  30th,  37th, 
41st,  44th,  63d,  65th,  131st,  132d,  &c. 

Others  are  triumphal  songs  merely,  and  of  these,  besides  the 
sublime  odes  already  introduced,  I  will  name  only  the  9th, 
18th,  33d,  34th,  66th,  116th— llSth,  138th.— It  would  be 
too  tedious  to  go  through  with  specimens  of  all  these  several 
kinds.  Let  the  teacher  point  them  out  to  his  hearers,  and 
those  most  uniform  in  their  tone,  when  psychologically  con- 
sidered, will  be  found  beautiful.  Of  these  referred  to,  I  can 
give  here  but  a  single  specimen. 

SORROW  AND  HOPE. 
The  6th  Psalm. 

O  Lord,  rebuke  me  not  in  thy  wrath, 
Nor  chasten  me  in  thy  fierce  anger. 
,  Be  merciful  tome,  O  Jehovah  !  for  I  am  weak* 

Heal  me,  O  Jehovah,  for  my  bones  tremble; 
My  whole  soul  is  in  terrors.  , 

And  thou,  Jehovah  T  O  how  long ! 


243 

Return,  O  Jehovah,  deliver  my  soul. 
O  save  me  for  thy  mercies'  sake. 
For  in  death  there  is  no  remembrance  of  thee, 
In  the  grave,  who  shall  give  thee  thanks  ? 

I  am  wearied  with  my  groaning. 
All  night  my  bed  is  wet  with  tears. 
With  tears  I  make  my  couch  to  swim. 
Mine  eye  is  consumed  wjth  sorrow, 
It  looks  but  feebly  upon  all  mine  enemies.  ' 

Depart  from  me,  ye  workers  of  iniquity  I 
For  God  hath  heard  the  voice  of  my  weeping. 
Jehovah  hath  heard  my  supplication, 
Jehovah  hath  accepted  my  prayer. 
Ashamed,  confounded,  shall  be  my  enemies. 
They  shall  fall  back,  and  be  ashamed  suddenly. 

Unsuitable  as  this  may  be  for  a  generalprayer  of  penitence, 
its  tone  and  current  of  feeling  is  still  strikingly  beautiful,  con- 
sidered in  relation  to  David  as  an  individual.  The  languish- 
ing, and  now  aged,  and  feeble  king,  who  feels  his  misfortunes 
as  the  chastisement  of  God,  indulges  in  grief,  till  he  sinko  to 
the  brink  of  the  grave,  but,  when  the  word  "  enemies"  is  ut- 
tered from  his  lips,  his  emotions  change,  his  courage  and  hope 
return.  As  most  of  the  Psalms  are  an  artless  representation 
of  particular  situations,  much  still  remains  to  be  learned  from 
them  of  the  natural  movement  of  lyrical  emotion  and  expres- 
sion. 

4.  In  many  of  the  Psalms,  which  contain  moral  sentiments, 
a  beautiful  system  of  instruction  prevails.  Of  these,  the  14th, 
19th,  32d,  39lh,  49th,  91st,  103d,  1 15th,  139th,  and  the  didac- 
tick  Psalms  of  Asaph  generally  may  be  named,  as  particularly 
worthy  of  attention.  In  the  9th  Psalm,  some  have  attempted 
to  point  out  a  twofold  subject,  but  I  do  not  discover  it.  From 
the  great  and  general  household  of  God  in  nature,  where 
every  object  praises  him  and  obeys  his  commands,  the  poet 
comes  to  the  more  intimate  relation  of  God  to  his  people, 
ivhich  he  represents  as  more  secure  apd  j^ffectionate,  in  the 


244 

same  degree  as  it  is  more  limited  and  confiding.  The  move- 
ment of  the  ode,  therefore,  is  antithetic.  The  first  image 
presented  is  raised  to  its  greatest  dignity,  when  it  is  interrupt- 
ed, and  the  tone  of  the  language  becomes  more  and  more  gen- 
tle and  confiding,  till  it  expresses  the  near  friendship  of  God, 
and  his  communion  with  the  individual,  human  soul.  The 
most  secret  and  hidden  faults  of  his  friend  are  noticed  by 
God,  and  he  causes  the  silent  suggestions  of  the  heart  to  be 
received,  as  the  discourse  of  a  friend.  Such  is  the  beautiful 
economy  of  the  Psalm,*  and  the  delightful  instruction,  which 
it  contains.  In  didactick  pieces  of  this  sort  generally,  how- 
ever, we  are  not  to  expect  the  same  progressive  action,  as  in 
the  triumphal  and  warlike  songs.  Instruction  loves  a  smooth 
area,  and  goes  directly  to  its  purpose.  Finally,  in  the  alpha- 
betical Psalms  we  must  look  for  no  artificial  structure  in  the 
logical  connexion.  They  are  a  blooming  cluster  of  choice 
sentences,  and  arranged  with  a  view  to  the  memory,  and  the 
facility  of  learning  them.  The  long  119th  Psalm  treats  for 
the  most  part,  of  only  one  leading  sentiment,  and  is  a  collec- 
tion of  moral  truths  expressed  with  many  variations.  I  must 
not  here  give  many  examples,  since  some  have  already  been 
introduced,  and  most  of  them  are  familiar  to  the  recollection 
even  of  children.  It  is,  too,  the  most  beautiful  test  of  the  di- 
dactick, that  it  is  instructive  to  children. 

A  LYRICAL  DIALOGUE  ON  DIVINE  PROVIDENCE 

The  91st  Psalm. 

1.  He  that  dwelleth  under  the  care  of  the  most  Higli, 
And  abideth  under  the  shadow  of  the  Almighty, 
He  saith  to  Jehovah,  "  Thou  art  my  refuge," 

My  fortress,  and  my  God,  in  thee  will  I  trust." 

2.  He  will  deliver  thee  from  the  snares  of  death, 

*  A  ground  of  many  misinterpretations  of  the  Psalms,  is  the  taking 
law,  word,  judgment,  testimony  in  the  modern,  and  not  in  the  ancien^ 
political  sense,  which  these  words  [conveyed  to  the  minds  of  the  Jews. 
To  these  refer,  also,  the  duties  and  benefits,  which/he  Psalms  celebrate. 


245 

He  will  save  the  from  the  deadly  pestilence. 
He  covereth  thee  with  his  feathers, 
And  under  his  wings  dost  thou  trust, 
His  truth  shall  be  thy  shield  and  buckler. 

A  thousand  shall  fall  at  thy  side. 
Ten  thousand  at  thy  right  hand. 
But  it  shall  not  come  nigh  thee. 
With  thine  eyes  shalt  thou  behold, 
And  see  the  reward  of  the  wicked. 

1.  "  In  thee,   O  Jehovah!  is  my  refuge." 

2.  So  thalt  thou  dwell  securely  and  on  high." 
There  shall  no  evil  befal  thee. 

Nor  any  plague  come  nigh  thy  dwelling. 

He  giveth  his  servants  charge  for  thee. 
To  keep  thee  in  all  thy  ways. 
They  shall  bear  thee  on  their  wings, 
Lest  thou  dash  thy  foot  against  a  stone. 

Thou  shalt  tread  upon  the  lion  and  adder, 
And  trample  upon  the  young  lion  and  the  dragon. 
"  Because  he  trusted  in  me,  I  deliver  him,  i 

"  I  exalt  him  because  he  honoureth  my  name. 

"  When  he  calleth  upon  me,  I  will  answer, 
"  When  in  trouble,  I  will  be  with  hmi, 
"  I  will  deliver  him,  and  honour  him, 
"  With  long  life  will  I  satisfy  him, 
"  And  will  show  him  my  salvation." 

Can  the  providence  of  God  be  taught  with  a  sense  of  more 
cordial  trust,  or  with  more  tenderness  of  feeling  I  There  is 
here  no  chorus,  indeed,  but  the  change  of  speakers  produces 
the  finest  effect.  It  makes  the  whole  a  fatherly  lesson,  pro- 
gressing and  rising  higher  to  the  end,  where  the  Supreme 
Father  speaks  and  confirms  his  truth. 

But  enough  of  examples.  In  order  to  feel  the  beauty  even 
of  the  finest  Psalms,  we  must  transport  ourselves  into  the  age, 
in  which  they  were  written,  and  return  to  its  simplicity  of 
feeling.  As  most  of  the  Psalms  are  prayers,  so  that  childlike 
submission  of  the  heart  is  necessary  to  the  proper  use  of 
them,  which  the  Orientals  require  in  their  religious  ceremo- 
21* 


246 

tiies  and  prayers,  that  silent  admiration  of  God  and  his 
works,  which  sometimes  rises  into  rapture,  and  sometimes 
sinks  the  mind  to  the  deepest  abasement.  The  song  hurries 
from  thought  to  thought,  as  from  mountain  to  mountain.  It 
touches  the  springs  of  emotion  rapidly  but  deeply,  and  is  fond 
of  repeating  the  impression.  It  paints  its  objects  only  by  ra- 
pid sketches.  All  lyric  poetry,  in  which  pastoral  innocence 
and  rural  sentiments  prevail,  requires  a  calm  and  quiet  mind ; 
its  beauties  can  produce  no  eft'ect  upon  a  sophisticated  and 
scoffing  one.  As  the  heaven  pictures  itself  only  in  the  clear 
calm  sea,  so  we  see  th.e  gentle  wave  of  emotion  describe  ita 
circles  only  in  the  tranquil  souL 

Here  it  would  be  unjustifiable  to  withhold  in  silence  the 
name  of  the  man,  who  first  made  us  in  Germany  familiar 
with  the  genuine  tones  of  the  Hebrew  Psalms.  The  most 
simple  of  the  odes  of  Klopstock  especially  in  detached  parts, 
are  tones  from  the  harp  of  David.  Many  of  his  lyric  pieces, 
and  the  most  artless  songs  of  his  Messiah,  have  given  to  our 
language  a  simplicity  and  truth  of  lyric  expression,  which  we 
should  seek  in  vain  from  the  most  successful  in  this  departs 
^ent  of  the  neigbbouriijg  nations. 


X. 

CHARACTERS  OF  THE  AUTHORS  OF  THE  PSALMS. 

J.  Of  the  character  of  David.  The  delicacy  and  sensibility  of  hit 
mind  in  sorrow  and  joy.  His  confidence  in  God,  and  whence  it  origin-r. 
ated.  What  class  of  readers  consequently  will  be  particularly  fond 
of  his  Psalms.  The  straight  forwardness  and  cordial  sincerity,  which 
characterise  them.  David's  praise  of  Abner  at  his  grave.  His  warm 
feelings  excited  by  the  persecution  of  his  enemies.  Passages  in 
the  Psalms  relative  to  Divine  retribution  and  justice.  A  peculiarity 
of  David  in  promising  songs  to  God,  as  the  best  offering,  which  he 
could  bring.  Of  the  passages,  in  which  he  speaks  of  the  law  of  God, 
as  the  political  constitution  of  the  country.  How  we  are  to  apply  the 
characteristick  sentiment  of  these  Psalms. 

II.  Of  the  character  of  Asaph.  A  theodicee  respecting  the  fortune 
of  the  wicked.  Prize  songs  on  this  subject  by  David  and  the  sons 
of  Korah. 

III.  Songs  of  the  sops  of  Korah,  Earnest  longing  after  Jerusalem,  an 
affecting  elegy. 

IV.  Songs  of  anonymous  authors.  What  the  ascending  songs  or  songs 
of  degrees  probably  were.  Examples  and  proofs  from  what  is  con- 
tained in  them.     General  view  of  the  whole  book  of  Psaims. 

V.  Of  the  musick  of  the  Hebrews.  Their  various  instruments  of  mu- 
sick.  Influence  of  the  instrument  upon  the  various  songSi  What  is 
meant  by  the  word  Selah- 

We  have  hitherto  only  surveyed  the  Psalms  as  it  were  ex- 
ternally, let  us  now  look  more  nearly  into  the  character  of 
their  authors. 

I.     Character  of  David  as  a  Psalmist, 
The  leading  trait  of  his  character  is  truth.     His  songs  are 
a  faithful  picture  of  his  life,  his  feelings,  and  his  age.     Hence 
"^  Luther  called  them,  in  his  preface  to  the  Psalms,  a  garden,, 


248 

where  all  beautiful  flowers  and  fruits  flourish,  but  where  also 
at  times  the  most  violent  winds  sweep  over  them.  If  his  lan- 
guage were  not  in  earnest,  but  only  poetical  colouring,  we 
should  have  nothing  to  do  but  to  praise  his  colours.  Now  we 
may  derive  instructions  from  his  writings,  by  the  picture 
which  they  present  both  of  good  and  evil.* 

1.  In  David  is  manifested  throughout  a  tender  heart,  and  a 
soul  full  of  sensihiUty.  He  exhausts  the  emotions  and  the 
language  of  joy  and  sorrow,  and  there  are  expressions  of  this 
sort  in  his  Psalms,  for  which  our  language  has  almost  nothing 
corresponding.  This  may  be  seen  in  the  22d,  38th,  39th,  and 
many  others.  He  is  afflicted  either  by  God  or  his  enemies; 
{the  later  misfortunes  of  his  reign  he  looked  upon,  as  the 
chastisements  of  Jehovah)  'and  how  is  his  spirit  bowed! 
How  does  his  harp  complain  !  He  is  dissolved  with  anguish 
and  tears. 

2.  These  tears  are  poured  out  to  God,  but  soon  change  into 
trust,  courage,  or  childlilce  submission.  God  had  taken  him 
from  a  keeper  of  sheep,  and  anointed  him  as  the  shepherd  of 
his  people,  had  delivered  him  from  many  dangers,  and  sus- 
tained him  under  many  sufferings.  All  this  inspires  him  v/ith 
an  individual,  personal  confidence  in  his  most  faithful  and 
best  friend,  and  this  confidence  is  the  theme  of  his  songs. 
they  utter  the  feelings  of  personal  confidence  and  friendship 
in  his  communion  with  God,t  and  hence  they  have  been  so 
higlily  prized  by  all  great  and  noble  minds,  who  have  placed 
a  similar  confidence  in  God.  For  all  found  in  them  the  pro- 
per language  of  their  own  hearts,  and  could  find  no  better 
expression  of  their  feelings,  than  in  the  words  of  this  ancient 
hero.  Perhaps  no  one  has  exemplified  this  more  strikingly 
than  our  own  Luther,  who  found  his  whole  heart  in  the  book 

*For  Proofs  of  his  earnestness  and  sincerity  see  Ps,  5>  17.  26.  32.  34. 
3G.  63.  &c. 
tSee  Ps.  11.  18.  21.  27.  31.  40.  &c. 


249 

of  Psalms,  and  applied  it  to  his  own  times,  whenever  and 
wherever  he  could  do  so.  It  is  a  great  and  good  character- 
istick  in  a  man  to  believe  in  a  particular  providence.  All, 
who  have  been  exposed  to  severe  and  numerous  trials,  and 
been  proved  upright,  have  had  this  faith.  They  knew  God 
not  from  books,  but  from  the  truth  of  their  own  hearts, 
the  experience  of  their  own  lives.  No  topic  in  relation  to 
God  is  unfolded  in  the  Psalms  with  a  scientific  or  theoretical 
purpose.  God  is  he,  who  every  where  looks  through  the 
soul  of  the  Psalmist,  knows  the  truth  and  uprightness  of  his 
heart,  as  well  as  his  secret  griefs  and  necessities.  This  occa- 
sions him  joy  and  grief,  inspires  him  with  confidence  and  hu- 
mility. 

3.  Thus  his  songs  are  the  expression  of  the  most  inward 
and  individual  language  of  the  heart.  What  to  us  seems 
boastful,  when  we  repeat  it  coldly,  and  with  but  vague  sym- 
pathy, was  to  him  a  feeling  of  reality  in  the  particular  circum- 
stances, in  which  he  was  placed.  His  enemies  calumniated 
and  persecuted  him,  he  on  the  contrary  washed  his  hands  in 
innocency ;  they  were  stained  with  no  blood  of  his  persecu- 
tors. This  he  represented  to  God  in  his  songs.*  If  we 
would  deal  justly  with  David,  we  should  find  the  same 
gentleness  and  heartfelt  sincerity  also,  as  characteristics 
of  his  reign.  His  Joab  was  more  harsh  and  violent  than  he : 
for  even  against  his  conquered  foes  he  proceeded  with  all  the 
magnanimity,  which  the  times  permitted,  and  against  his  do- 
mestic foes  he  wished  never  to  be  obliged  to  use  severity. 
How  was  he  afflicted  at  the  death  of  Absalom !  and  how  did 
he  spare  Shimei!  Even  Abner,  the  leader  of  the  party  oppo- 
sed to  him,  and  who  had  been  craftily  murdered,  be  honoured 
after  his  death  with  a  song  of  lamentation  for  a  virtuous 
hero.t 

*Ps.  vii  xxvi.  &c.    +2  Sam.  iii.  33. 


250 

And  David  said  to  Joab, 

And  to  all  the  people  with  hira, 

"  Rend  your  garments, 

And  gird  you  with  sackcloth, 

And  mourn  for  Abner." 

And  the  king  himself  followed  the  bier, 

And  when  they  buried  Abner, 

He  lifted  up  his  voice, 

And  wept  at  Abner's  grave. 

And  all  the  people  with  him. 

The  king  lamented  over  Abner, 

And  said,  * 

"  Abner  died  not  as  a  coward  dieth  J 

Thy  hands  were  not  bound. 

Nor  thy  feet  put  in  fetters. 

As  one  falleth  before  wicked  men, 

So  fellest  thou." 

And  all  the  people  wept  aloud. 

The  reign  of  the  peaceful  Solomon  was  in  many  respects 
far  more  severe  and  despotick,  than  that  of  the  vs^arlike  and 
conquering  David. 

4.  As  a  necessary  consequence,  therefore,  since  he  was 
innocent  and  human,  the  persecution  of  his  enemies  was  the 
more  trying  to  his  (patience.  The  feelings,  which  it  awaken- 
ed, corroded  his  heart  with  anguish,  and  find  an  expression, 
even  where  it  should  not  be  the  case,  in  general  Psalms  of 
praise  or  thanksgiving.  Every  one  knows,  how  early  misfor- 
tunes give  a  colouring  to  the  objects,  with  which  the  feelings 
of  the  soul  are  connected.  Early  mischances,  faithless  friends, 
undeserved  neglect  at  length  render  the  heart  cheerless,  even 
if  they  do  not  enjbitter  it.  Most  of  David's  Psalms,  to  which 
these  remarks  apply  were  composed  in  affliction,  when  his 
heart  sought  consolation  in  his  harp,  and  we  all  know  how 
freely  the  soul  expresses  itself  under  the  first  lively  sense  of 
unjust  suffering.  Though,  therefore,  I  could  wish  for  myself, 
and  with  reference  to  their  present  use,  that  the  reference  to 
his  enemies  were  removed  from  some  of  his  Psalms,  a^  the 


251 

8th,  19th,  23d,  104th,  and  139th,  yet  they  belong  properly  to 
the  picture  of  David's  feelings,  and  mode  of  thought.  He 
must  have  given  an  untrue  expression  of  his  soul,  if  he  had 
not  placed  it  before  God  in  this,  as  in  its  other  traits.  Yet 
he  does  not  by  these  expressions  lay  us  under  any  obligation 
to  adopt  his  imprecations  at  unfit  times  or  without  occasion^ 
It  must  be  admitted,  that  his  imprecations  upon  his  enemies, 
are  not  always  in  the  spirit  of  the  Christian  religion. 

These  same  trying  circumstances  gave  David  occasion  to 
unfold  the  characters  of  the  retrihution,  and  righteous  judgment 
of  God  as  the  feeling  of  his  heart  prompted  him,  and  more 
fully  than  had  been  done  in  earlier  times.  In  the  conception 
of  Moses,  God  was  a  national  God,  who  exercised  retributive 
justice  over  the  whole  nation  in  their  general  fortunes.  Da- 
vid and  his  cotemporaries  unfold  still  finer  traits  of  the  Divine 
government  over  individual  men  and  over  the  world;  Asaph 
does  it  as  a  teacher ;  David  as  an  experienced  hero  ;  and  ma- 
ny of  their  expressions  are  now,  after  the  lapse  of  three  thou- 
sand years,  the  most  suitable  for  giving  a  moral  view  of  God 
in  his  relation  to  the  succession  of  events.  In  many  of  the 
Psalms  it  might  appear,  as  if  Job  had  been  their  model ;  but 
every  thing  throughout  flows  from  its  own  proper  and  natural 
occasion. 

5.  It  is  a  remarkable  circumstance  in  regard  to  David, 
that  he  so  often  promises  Ms  songs  as  offerings  to  God,  and 
considers  them,  instead  of  sacrifices  and  burnt  offerings,  of 
the  greatest  worth,  and  as  vows  of  the  sanctuary,  best  pleasing 
to  God.  These  were  the  "  calves  of  his  lips,"  of  which  the 
Prophets,  also  speak,  and  may  be  explained  from  the  charac- 
ter of  David,  and  the  age  in  which  he  lived.  In  our  lips  the 
words  are  often  misapplied.  With  David  the  most  appropri- 
ate and  best  offering,  which  he  could  make  to  God  was  his 
songs  of  praise.  They  were  the  flower  of  his  strength  and 
pertained  to  his  highest  glory.  To  offer  bullocks  from  the 
stall  would  be  far  easier  for  a  king,  but  he  disdained  to  pre- 


252 

sent  these  cheaper  offerings,  and  chose  to  honour  God  with 
the  finest  effusions  of  his  poetical  powers.  But  to  vvliom  among 
us  will  these  passages  of  the  Psalms  be  appropriated  1  Calves, 
bullocks,  we  should  not  offer  to  God,  new  and  original  songs 
we  cannot  offer,  as  David  did  ;  and  from  whom,  moreover, 
does  God  require  such  poetical  expressions  of  penitence? 
Thus  these  words  are  for  us  lifeless  and  unmeaning. 

6.  David  reigned  in  a  state,  where  the  government  was 
properly  a  theocracy,  in  which  he  stood  in  the  place  of  God, 
and  was  under  the  necessity  of  governing  himself  in  accord- 
ance with  its  ancient  economy,  the  established  constitution  of 
the  country.  This  gives  to  his  songs  throughout  a  spiritual 
character,  even  where  he  speaks  of  mere  secular  laws  and 
regulations.  He  sat  as  a  prince  or  vicegerent  of  God  upon 
Mount  Zion  ;  in  righteousness  and  judgment  his  priest,  in  vic- 
tory his  instrument,  in  the  observance  of  the  national  laws 
his  servant,  no  less  than  the  lowest  of  his  people.  When, 
therefore,  all  the  deeds  and  triumphs  of  David  are  ascribed  to 
God,  when  the  king  rejoices  in  his  God,  boasts  of  his  power, 
and  swears  new  fidelity  to  his  laws,  all  these  expressions  per- 
tain, in  fact,  to  the  peculiar  national  language  and  relations. 
When  he  celebrates  the  wonders,  i.  e.  the  appropriate  beauty 
and  excellence  of  the  Mosaick  laws,  and  so  often  binds  himself 
to  rule  in  accordance  with  them,  he  was  in  so  doing  no  indo- 
lent youth  kneeling  at  his  harp,  as  he  is  sometimes  represent- 
ed. Even  in  those  Psalms,  in  which  he  speaks  of  his  love  to 
the  law  of  God,  he  speaks  also  of  his  diligence  in  business,  of 
his  watchfulness  of  his  own  heart,  that  he  might  not  become 
arbitrary  and  unbridled,  in  short,  of  his  reverence  for  the  laws 
and  usages  of  his  country.  That  he  was  bound  to  do  so  he 
felt  very  distinctly,  but  most  deeply,  when  he  had  transgressed, 
and  the  chastisements  of  God  were  upon  him.  "  I  have  sin- 
ned against  Jehovah,  my  nation's  God,  but  what  hare  these 
sheep  done  V 

These  few  traits  may  serve  to  show,  with  what  a  free  and 


2.53 

liberal  spirit  the  Psalms  of  David  must  be  used,  if  they  are  to 
be  for  us  what  they  were  for  their  author.  Here,  too,  the 
rule  of  Young  may  be  applied,  that  we  often  approach  most 
nearly  to  the  ancients,  when  we  seem  to  be  farthest  removed 
from  them.  The  flowers  of  general  instruction  and  ornament 
may  pass  into  our  mind,  and  all  the  delicacies  of  language 
and  style  may  also,  become  ours,  if  our  hearts  sympathize 
with  the  emotions,  which  they  express.  But  all  blind  imita- 
tion is  here,  too,  but  a  worshipping  of  Baal,  and  such  expres- 
sions as  calves  of  the  lips  are  but  unmeaning  Avords. — Only 
then,  do  individual  Psalms  become  favourites,  when  we  find 
them,  in  particular  situations  of  life,  beautiful,  elevated,  and 
true,  as  the  proper  language  of  our  own  hearts,  and  learn  to 
love  the  ancient  harp  of  David,  as  anticipating  or  echoing  the 
tones  of  sentiment  in  our  own  souls. 

II.     Character  of  Asaph  as  a  Psalmist. 

In  didactick  Psalms  Asaph  excels  David.  His  soul  was 
less  tender,  but  more  calm  and  free  from  passion.  The  best 
of  his  Psalms  are  formed  on  a  beautiful  plan,  and  his  national 
songs,  also,  are  peculiarly  excellent.  In  short,  he  merited  the 
name  of  a  Prophet,  i.  e.  of  one  divinely  inspired  upon  the 
harp.     A  single  specimen  of  his  didactick  poetry  must  suffice. 

A  VINDICATION  OF  GOD  IN  REGARD  TO  THE  HAPPINESS 
OF  THE  WICKED. 

The  73d  Psalm. 

Yet>  surely  God  is  good  to  the  upright,* 
To  such  as  cleave  to  him  with  pure  heart 

My  feet  indeed  were  almost  gone, 
My  steps  were  already  slipping, 
For  I  was  envioUs  at  the  foolish, 
And  jealous  of  the  prosperity  of  the  wicked. 

*  In  many  passages  the  word  Israel  is  taken  in  a  constrUctio  pregnans 
and  the  notion  of  uprightness,  contained  in  it  is  to  be  interpreted  by  itself. 

22 


264 

No  snare  of  death  is  spread  for  them,* 

But  they  are  strong  and  firm. 

They  know  not  the  troubles  of  life, 

The  scourge  of  misfortune  reacheth  them  not, 

Like  other  men. 

Therefore  their  pride  adorneth  them  with  chains. 
Their  violence  decketh  them  with  rich  attire, t 
Their  eyes  look  out  from  amidst  fatness,  t 
Their  devices  flow  forth  from  their  hearts. 

They  scoff,  they  speak  evil  of  a  friend, || 
They  speak  with  arrogance. 
They  place  their  mouth,  as  Gods  in  the  heavens, 
And  their  tongue  must  be  obeyed  on  earth. § 

They  satisfy  their  thirst  from  solid  rocks, If 
They  press  from  them  abundant  water, 
And  say,  how  ?  doth  God  know  this  ? 
Hath  the  Most  High  knowledge  of  us? 

These  are  the  thoughts  of  the  ungodly, 

*  Death  is  here  represented  as  a  hunter,  lurking  about  the  paths  of 
mortals.  The  persons  spoken  of  here,  have  made  a  covenant  with  him,, 
and  a  leage  with  the  grave,  so  that  he  spreads  no  nets  for  them. 

t  It  is  not  said  merely  they  are  rich  and  proud,  but  oppression  has 
given  them  the  wealth  of  others. 

t  If  any  choose  to  read  the  text  here  with  the  lxx.  I  have  no  objec. 
tion,  but  the  other  reading",  also,  gives  an  opposite  image.  Their  eye 
looks  forth  proudly,  and  its  visions  must  be  accomplished,  so  too,  the  de- 
vices of  their  hearts. 

II  See  the  other  Psalms  of  Asaph.     1.  20. 

§  Heavens  and  earth  are  here  contrasted.  They  raise  their  heads 
even  to  the  heavens,  and  their  word  goes  forth  over  the  earth,  and  is  ev 
ery  where  obeyed.     Compare  Ps.  clxxviii.  15. 

If  Every  one  knows,  that  the  two  members  of  the  common  translations 
do  not  correspond.  The  second  is  clear,  the  fault  must,  therefore,  be  in 
the  first.  I  divide  the  words  differently,  and  there  is  not  only  sense  and 
parallelism,  but  we  see  a  paronomasia  with  the  following  words.  It  is 
an  image  of  the  severest  oppression,  and  happily  introduces  what  follovrs. 
The  Masoretic  text,  also,  indicates  a  defect  here. 


255 

And  these  are  they,  that  prosper  in  the  world,* 
And  that  increase  in  riches. 

In  vain,  therefore,  have  I  iiept  pure  my  heart, 
And  washed  my  hands  in  innocence, 
For  every  day  have  I  been  scourged. 
And  every  morning  chastened  with  affliction.t       s 

I  said,  I  will  declare,  how  it  is  with  it. 
"  Lol  they  are  the  generation  of  thy  children." 
My  word  was  false  ! — 
\  I  thought  to  understand  it 

But  was  in  painful  doubt. 

Until  I  went  into  the  councils  of  God, 
And  then  I  understood  their  end. 
On  slippery  places  hast  thou  set  them, 
And  into  deep  abysses  are  they  falling. 
How  are  they  desolate  in  a  moment, 
And  utterly  consumed  with  terrors  !t 
As  a  dream  when  one  awaketh, 
So,  O  Lord,  hast  thon  awaked,|| 
And  put  to  flight  their  empty  image, 

How  was  my  heart  distressed, 
My  veins  pierced  through  with  pain. 
That  I,  so  foolish,  knew  it  not, 
But  was  in  judgment  as  a  brute  before  thee.i^ 

Now  I  cleave  continually  to  thee. 
For  thou  didst  hold  me  by  my  right  hand. 
Guide  me  always,  even  as  thou  wilt, 

*  The  persons  spoken  of  are  those  who  live  in  abundance,  the  beati, 
fortunate  men. 

t  Fortune  changes  every  morning,  brings  every  day  some  new  calamity 

t  The  words  of  the  original  present  a  very  vivid  image. 

I]  That  the  word  means  in  awaking,  not  in  the  city  appears  from  the 
centcxt. 

§  The  sequel  shows  clearly  enough,  what  iameant  here.  He  was  at  first 
in  respect  to  the  purpose  of  God,  as  abrutCj  i.  e.  he  understood  nothing 
of  his  purpose,  judged  irrationally,  and  was  disposed  to  break  away  from 
him  and  violate  his  faith.  (See  Ps.  xxxii.  8.)  Now  he  judges  differ- 
ently of  God,  and  cleaves  to  him  as  the  following  verse  represents  it  with 
a,  ?epetitipn  of  the  word. 


256 

And  then  receive  me  with  honour. 

For  whom  have  I  in  heaven  but  thee, 
And  vyhom  on  earth  do  I  desire  beside  thee  ? 
My  flesh  and  heart  are  wasted  away, 
But  thou  art  the  strength  of  my  heart, 
Thou  art  my  portion,  O  God,  forever. 

They  that  are  far  from  thee  shall  perish. 
Thou  desiroyest  all,  that  fall  away  from  thee, 
But  good  for  me  is  drawing  near  to  God. 
In  God  Jehovah  have  I  put  my  trust. 
Still  will  I  sing  of  all  thy  works. 

How  beautiful  are  tlie  sentiments  of  this  Psalm !  It  begins 
with  a  brief  moral  sentiment,*  the  result  of  many  reflections, 
with  which  it  also  closes.  Soon  and  imperceptibly  he  comes 
to  his  situation  of  trial,t  describes  how  he  fell  into  error,  and, 
when  he  has  placed  this  picture  in  the  clearest  light,  makes 
another  transition.^  He  is  brought  into  the  counsels  of  Di- 
vine providence,  and  sees  that  in  his  former  opinion  he  was 
brutish.  New  vows  of  fidelity  to  God  (having  reference  to  his 
former  wavering)  are  uttered  with  the  greatest  fervour,  ||  till  a 
general  moral  sentiment  again  closes  the  Psalm. §  Both  in 
its  sentiments  and  its  arrangement  it  is  a  beautiful  didactick 
Psalm. 

We  must  not  extend  his  views  beyond  their  proper  bounds. 
Asaph  saw  the  prosperity  of  the  wicked,  and  saw  it  vanish 
away,  while  the  happiness  of  the  upright  is  true  and  abi- 
ding— this  is  the  extent  of  his  view.  Neither  future  retribu- 
tion of  the  former,  nor  an  exposition  of  the  eternal  blessings 
of  the  latter,  was  the  purpose  of  his  ode. 

If  I  mistake  not,  there  is  in  several  Psalms  a  noble  compe- 
tition in  the  treatment  of  the  subject  presented  in  the  above. 
We  have  already  contemplated  one  Psalm  containing  similar 
views. ^f     It  treated  the  subject  as  a  dark   enigma,  in  a  lyrick 

*  V.  1.  I-  V.  2.  3.  t  V.  12—16. 

II  V.  23—26.  §  V.  27—28.  ^  Vol,  I.  p.  180. 


257 

and  beautiful  style,  like  all  the  Psalms  of  the  sons  of  Korah. 
Here  is  the  rival  song  of  David  on  the  same  theme. 

THE  PROSPERITY  OF  THE  WICKED. 

The  39th  Psalm. 
I  said,  I  will  be  watchful  all  my  life, 
That  I  may  guard  my  tongue  from  sin. 
I  will  restrain  my  mouth  in  silence, 
While  wicked  men  are  present  with  me. 
I  kept  silence,  and  ceased  also  from  joy,* 
My  sorrow  was  excited  in  me, 
My  heart  was  glowing  in  my  bosom, 
While  I  was  musing  the  fire  burned. 
And — then  I  spake  with  my  tongue. 
Jehovah,  make  me  know  mine  end. 
How  short  my  life  is. 
That  I  may  know  how  frail  I  am. 
Behold,  my  life  is  but  a  hand-breadth. 
And  all  my  time  as  nothing  before  thee. 
The  life  of  man  is  but  an  empty  shadow. 
That  thinks  itself  enduring.t 

Yea,  man  goeth  forth  a  shadowy  image. 
Yea,  he  disquietch  himself  in  vain. 
He  gathereth  and  knoweth  not  for  whom. 

On  what  then  do  I  place  my  hope  ? 
In  thee,  O  Lord,  is  all  my  hope. 
Deliver  me  from  my  transgressions, 
And  make  me  not  the  sport  of  fools. 
So  will  I  keep  silence,  and  open  not  my  mouth. 
For  thou  wilt  do  all  things  well.t 

Remove  thy  stroke  away  from  me, 
I  faint  from  the  blow  of  thine  hand. 
For  when  thou  dost  rebuke  severely 
Even  the  strong  man  for  his  iniquity, 

•  How  refined  and  yet  how  true  !  We  cannot  repress  and  break  off 
our  anxiotis  thoughts  by  concealing  them.  They  must  find  vent ;  they 
must  be  freely  unfolded,  or  they  corrode  the  heart  still  more  bitterly^ 

tThe  expression  in  the  original  is  concise  and  beautiful. 

JTbou  wilt  acco  mplish  it  better  than  I  canprescribe^ 

22* 


258 

His  beauty  is  consumed  as  by  the  moth, 
Yea,  man  is  altogether  vanity. 

Hear  then  my  prayer,  Jehovah, 
Give  ear  unto  my  supplication. 
Be  not  silent,  when  I  weep  before  thee. 
I  am  here  a  stranger  with  thee, 
A  wanderer,  as  all  my  fathers  were. 
O  spare  me,  that  I  may  recover  strength, 
Before  I  go  hence,  and  be  no  more. 

A  song  of  tenderness,  composed  perhaps  during  sickness,  and 
wholly  in  David's  style,  abounding  in  fine  personal  feeling. 
One,  who  is  fond  of  this,  will  prefer  the  song  of  David,  those, 
who  seek  instruction,  the  psalm  of  Asaph,  and  those,  who 
delight  in  lyrical  invention,  the  ode  of  the  sons  of  Korah, 
which,  in  depicting  the  fate  of  the  wicked,  ventures  into 
the  realms  of  death.  David  has  another  instructive  psalm  (Ps. 
37.)  on  the  same  subject.  There  are  several  similar  lyrical 
competitions  in  the  psalms,  especially  in  the  national  songs. 
(Com.  Ps.  46  and  76.  SO.  85.  44.  78.  &lc.)  To  compare  them 
together  is  a  very  pleasing  task,  which  illustrates  the  charac- 
ters of  the  writers,  as  well  as  their  peculiar  styles  of  compo- 
sition. 


III.  Songs  OF  the  sons  of  Korah. 

Were  these  songs  written  by  David  ?  If  so,  why  was  not 
his  name  attached  to  them?  since  to  him,  as  well  as  to  Asaph, 
other  songs  are  ascribed,  which  probably  belong  to  later 
times.  Perhaps  they  may  have  been  from  one  of  Heman's 
choir — and  their  author  may  not  unjustly  be  esteemed  the 
most  elevated  and  truly  lyric  poet  of  all  in  the  collection. 
His  national  songs  are  brief,  full  and  animated.  The  45th 
Psalm  is  one  of  the  most  beautiful  bridal  songs,  the  42d  one 
of  the  finest  elegies — The  latter  is  inserted  here  as  an  ex- 
ample. 


259 

LONGING  AFTER  JERUSALEM. 

The  42.  43.  Fsalm. 

As  the  hart  panteth  after  fountains  of  water, 
Sopanteth  my  soul  after  thee,  O  God. 
My  soul  thirsteih  for  God,  the  living  God,* 
When  shall  I  come,  and  see  the  face  of  God ! 
My  tears  were  long  my  meat  day  and  night. 
While  day  by  day  they  said  to  me. 
Where  now  is  God,  thy  helper. 
I  thought  thereon;  (and  poured  forth  my  tears) 
As  I  went  with  many  to  the  house  of  God, 
With  joy  and  praise  in  a  rejocing  throng. 

Why  art  thou  cast  down,  O  my  soul. 
And  why  art  thou  disquieted  within  me  7 
Hope  thou  in  God,  for  I  shall  yet  praise  him. 
Him,  my  deliverer  and  my  God. 

And  yet,  O  God,  my  soul  is  grieved, 
Therefore  will  I  remember  thee. 
Here  amidst  mountains  and  streams. 
By  Jordan,  and  the  hills  of  Libanus. 
As  there  wave  rusheth  upon  wave. 
They  rush  upon  me  like  thy  billows, 
For  all  thy  waves  and  rivers 
Have  gone  over  me. 

And  yet  the  goodness  of  Jehovah 
Upholdeth  me  by  day. 
And  in  the  night  his  song  is  with  me, 
Even  prayer  to  my  God,  the  living  God. 

I  sing  to  God  my  rock, 
Wherefore  dost  thou  forget  me, 
Wherefore  go  I  mourning. 
For  the  oppression  of  my  enemies? 

It  pierceth  through  my  bones, 
When  my  enemies  reproach  me, 
While  day  by  day  they  say  to  me, 
Where  now  is  God,  thy  helper  ? 

*  The  living  God  is  contrasted  with  lifeless  idols.     Here  too  it  has  a 
beaui' "  '  allusion  to  the  living  fountains  above. 


260 

Why  art  thou  cast  down  O  my  soul, 
And  why  art  thou  disquieted  within  me  ? 
Hope  thou  in  God,  for  I  shall  yet  praise  him. 
Him,  my  deliverer  and  my  God, 

Judge  me,  O  God,  maintain  my  right, 
Deliver  me  from  a  merciless  nation, 
From  a  deceitful  and  wicked  man. 

For  thou  art  the  God  in  whom  I  trust,   ■ 
Why  dost  thou  cast  me  off? 
Wherefore  go  I  mourning 
For  the  oppression  of  my  enemies  ? 

O  send  out  thy  light  and  thy  truth,* 
That  they  may  lead  me  and  guide  me, 
That  they  may  bring  me  to  thy  holy  hill. 
And  to  thy  tabernacle. 

Then  will  I  go  unto  the  altar  of  God, 
To  God,  who  is  my  joy  and  rejoicing. 
With  the  harp  will  I  sing  praise  to  thee, 
O  God,  my  God. 

Why  art  thou  cast  down  O  my  soul, 
And  why  art  thou  disquieted  within  me  ? 
Hope  thou  in  God  Jor  I  shall  yet  praise  him^ 
Him,  my  deliverer,  and  my  God. 

I  must  not  analyze  this  delightful  picture,  so  full  of  lyric 
pathos.  For  those,  who  do  not  of  themselves  feel  the  beauti- 
ful transitions,  the  gentle  movement,  and  dream  as  it  were  of 
these  self  quieting  meditations,  especially  the  picture  of  the 
regions  about  Libanus  and  the  Jordan,  would  not  be  taught 
to  feel  them  by  the  fullest  exposition.  As  every  one,  who 
seeks  for  consolation,  seizes  upon  the  first  object  for  aid,  so 
the  eye  of  the  afflicted  mourner  here  falls  upon  the  rushing 
billows  of  the  rivers,  which  flow  out  from  the  lake  Phiala. 
They  rush  with  a  mournful  sound,  and  bring  before  his  mind 
an  image  of  the  affliction,   which  Jehovah  had  poured  upon 

*  Thy  Urim  and  Thummim.  The  passage  shows,  why  David  referred 
to  them. 


261 

his  soul ;  till  he  reflects,  that  his  harp  still  remains  faithful, 
and  with  it  he  again,  full  of  confident  hope,  which  already 
becomes  a  present  reality  to  his  mind,  transports  himself  to 
the  rejoicing  choirs  at  Jerusalem. 

IV.  Songs  of  anonimous  authors. 

We  have  a  considerable  number  of  Psalms  with  no  name 
attached  to  them,  of  which  many  were  probably  from  later 
times,  but  which  are  not  therefore  the  less  valuable.  In  some 
of  them  we  discover  more  refined  doctrines  than  belonged  to 
the  age  of  David,  and  shall  embellish  our  third  part  with  sev- 
eral of  the  number.  At  present  I  can  only  say  a  word  of  the 
so  called  ascending  songs  or  songs  of  degrees. 

Some  consider  the  songs  of  degrees,  as  marching  songs  in 
the  return  from  Babylon,  because  Ezra  7.  9.  calls  this  return 
an  ascent.  Tlie  contents  of  most  of  them  have  little  to  con- 
firm this  supposition.  Many  are  at  all  events  from  late  peri- 
ods, and  the  137th  distinctly  sings  of  the  captivity  in  Babylon 
but  very  few  of  them  seem  to  refer  directly  to  the  journey 
toward  Jerusalem.  Does  the  word  ascent  mean  nothing  else 
in  Hebrew?  Was  it  not  the  expression  commonly  used  of 
those  who  went  up  to  Jerusalem,  and  especially  to  the  nation- 
al festivals?  Why  may  we  not  suppose  then  these  songs  of 
degrees  to  be  only  the  same  sort  of  travelling  festival  and  na- 
tional songs,  as  many  others  from  David,  Asaph,  and  the  sons 
of  Korah.  Such  they  plainly  are,  and  with  this  enlarged 
view  of  their  character  they  are  for  the  most  part  intelligible. 

I  begin  with  the  l"20th  Psalm,  though  unwillingly,  as  it  has 
very  little  to  show  the  circumstances,  in  which  it  was  com- 
posed, and  is  perhaps  an  entirely  personal  and  individual  lam- 
entation. 

COMPLAINT  OF  UNFRIENDLY  COMPANIONS. 
The  120th  Psalm. 
In  my  distress  I  call  upon  Jehovah, 
I  cry  unto  him,  and  he  heareth  me. 


262 

Deliver  me,  O  Jehovah  from  slanderous  lips, 
And  free  me  from  a  deceitful  tongHe. 

What  doth  it  to  thee,  the  deceitful  tongue  ? 
What  doth  it  to  thee  ? 

It  pierceth  as  sharp  arrows  of  the  warrior, 
It  burneth  like  coals  of  pointed  wood. 
Alas  that  I  dwell  in  robbers  tents,* 
And  dwell  as  with  Arabian  savages. 
Too  long  have  I  dwelt  with  men, 
.  Who  are  enemies  of  peace. 

I  am  for  peace,  but  when  I  speak, 
They  are  for  war. 

The  speaker  is  a  sojourner,  who  complains  of  the  intolerable 
disposition  of  his  companions.  He  dwells  in  tents,  and  com- 
pares those  around  him  to  Arabian  robbers.  He  wishes  the 
time,  which  he  is  to  spend  with  them,  were  at  an  end,  and 
this  is  all  we  learn  from  the  text  of  the  Psalm. 

Were  these  tents  moving  toward  Jerusalem  ?  Did  they  en- 
camp without  the  city,  as  they  often  must  do,  during  the  na- 
tional festival.  These  questions  are  more  easily  asked  than 
answered. 

The  12lst  Psalm  explains  itself  more  fully.  There  is  no- 
thing in  it  of  Babylon,  but  it  exhibits  a  march  towards  Jeru- 
salem and  the  holy  mountains. 

A  SONG  OF  GRATULATION  IN  GOING 

TOWARD    JERUSALEM 
The  121st  Psalm. 
I  lift  my  eyes,  and  look  to  the  hills, 
From  which  cometh  my  help. 
My  help  comelh  from  Jehovah, 

*  The  word  means  'a  skin,  a  rude  tent  covering,  from  which  a  wild 
race,  living  intents  perhaps,  had  their  name.  The  complainer  therefore 
says  "it  is  with  him,  as  if  he  lived  with  wild  savages"  The  Israelites 
were  never  captives  in  Meshek  and  Kedar,  and  these  places  were  far 
asunder.  They  are  used  here  only  figuratively,  as  the  parallelism 
shows. 


263 

Who  made  the  heavens  and  the  earth. 

He  will  not  suffer  thy  foot  to  slide, 
He  that  keepeththee  will  not  slumber. 
Behold  he,  that  keepeth  Israel, 
Will  neither  slumber  nor  sleep. 

Jehovah  will  be  thy  keeper, 
Jehovah  will  be  thy  shade, 
Who  goeth  (as  a  friend)  at  thy  side, 
That  the  sun  smite  thee  not  by  day. 
Nor  the  mooH  afflict  thee  by  night. 
The  Lord  preserve  thee  from  evil. 
The  Lord  preserve  thy  soul. 
The  Lord  shall  guard  thy  going  out, 
And  thy  coming  in  now,  and  forevermore. 

Let  us  conceive  a  young  Israelite,  who  like  a  new  fledged 
bird  looks  toward  the  mountains,  in  which  his  confidence  is 
placed,  who  eagerly  desires  to  proceed  upon  the  journey,  and 
to  see  Jerusalem,  and  whose  aged  fiither  bestows  these  blessings 
on  him  as  he  departs,  and  so  it  will  be  word  for  word  explain- 
ed. It  is  no  going  up  from  Babylon,  for  who  there  should  be- 
stow such  blessings?  It  is  the  voice  of  a  tender  farewell, 
which  cannot  find  a  last  word,  and  satisfy  itself  with  the  be- 
stowment  of  blessings.  The  song  might  also  be  sung  on  the' 
way  by  individuals  or  in  choirs.  They  congratulated  each 
other  on  their  journey. 

That  the  122d  Psalm  expresses  the  desires  of  a  young  Is- 
raelite, who  has  already  been  once  at  Jerusalem,  and  is  now 
rejoicing  at  the  annunciation  of  another  journey,  has  been 
already  remarked.  The  123d,  12oth,  134th  plainly  show,  that 
they  belong  also  to  the  same  class.  The  124th,  129th  are 
songs  of  thanksgiving  for  the  deliverance  of  Israel,  such  as 
were  sung  at  national  festivals,  and  such  as  we  find  among 
the  songs  of  Asaph,  and  the  sons  of  Korah.*  The  126th  is 
of  the  same  kind,  probably  composed  during  the  captivity, 
and  afterwards  retained  as  a  national  song,  as  a  memorial  of 
confidence  and  joy.     The   133d  pfaises  the  unity  of  tribes 


264 

and  families,  the  128th  the  happiness  of  domestic  life,  the 
127th  the  blessing  of  a  numerous  family,  though  their  educa- 
tion requires  toil  and  care — all  of  them  the  finest  subjects  for 
an  assembled  people.  Would  that  we  had  many  such  adapt- 
ed to  our  customs  and  modes  of  life,  as  pure,  as  concise,  as 
full  of  the  spirit  of  song,  as  these  were  for  the  people  of  Is- 
rael. The  130th  is  a  confession  of  sin,  a  preparation  for  re- 
ligious sacrifice,  when  one  felt  himself  oppressed  with  a  sense 
of  guilt.  The  132d  commends  to  God  the  family  of  the  king, 
Zion,  the  priests,  and  was  thus  destined  for  the  same  occa- 
sions. Finally  these  fifteen  beautiful  songs  were  followed  by 
songs  of  praise,  which  were  obviously  designed  for  the  temple 
and  the  publick  festivals.* 

If  we  look  over  the  book  of  Psalms  in  this  way,  we  may 
easily  arrange  it  for  ourselves,  especially  if  we  take  the  Jew- 
ish division  into  five  books  to  aid  us.  The  national  psalms 
stand,  for  the  most  part,  between  the  others,  not  each  by  it- 
self, but  in  small  collections.  Here  is  a  brief  view  ot  the 
arrangement. 

Ps.   1.  The  preface  or  introduction  to  the  book. 

Ps.  2.  A  royal  Psalm,  the  crown  of  the  book. 

Ps.  3-40  Mostly  Psalms  having  personal  reference  to  David. 
These  include  the  first  book  according  to  the  Jewish  division. 

Ps.  41 — 49.  Songs  of  the  sons  of  Korah,  composed  on  a 
variety  of  subjects.  Most  of  them  are  national  songs,  and 
the  50th,  the  beautiful  didactick  psalm  of  Asaph,  closes  the 
first  collection  of  Korahite  songs. 

Ps.  51 — 64.  Songs  having  personal  relation  to  David. 

Ps.  65 — 68.  National  psalms,  perhaps  also  those  that  fol- 
low, till  the  72d  on  the  reign  of  Solomon  closes  the  second 
book. 

Ps.  70 — 83.  Songs  of  the  Korahites  and  other  writers,  the 

*The  book  of  Psalms  was  probably  composed  of  distinct  smaller  col- 
lections, and  these  belonged  to  one,  which  had  been  called  the  book  of 
travelling  songs,  the  songs  of  ascent. 


265 

greater  part  of  them  national.  Here  closes  the  third  book, 
which  was  wholly  from  poets  connected  with  the  temple  mu- 
sick,  and  probably  was  at  a  later  period  appended  to  the 
Psalms  of  David,  which  closed  with  the  second  book. 

Ps.  90.  The  song  of  Moses.  Ps.  91—107  and  to  the  end 
of  the  book  psalms  of  plain  and  general  import;  plainly  a 
contribution  from  the  temple,  and  for  the  use  of  the  national 
festivals.  The  fifth  book  is  the  latest,  and  most  miscellaneous 
collection. 

Ps.  108 — 110  Songs  of  David,  or  having  reference  to  him. 
Ps.  Ill — 118  Psalms  for  the  temple  and  festivals.  The  119 
a  collection  of  moral  precepts.  Ps.  120 — 134  the  songs  of 
degrees,  which  are  closed  with  songs  of  praise,  and  Ps.  138 — 
145  Psalms  of  David,  which  are  also  closed  with  songs  of 
praise.  We  see  how  they  all  fall  into  groups,  and  an  editor, 
who  treated  the  Psalms  merely  as  songs,  could  by  arranging 
them  in  this  way  aid  the  clearness  of  our  view,  and  facilitate 
the  memory  of  them. 

V.  Of  the  musick  of  the  Psalms 

Notwithstanding  the  elaborate  treatises  we  have  on  this 
subject,  we  obtain  few  results  from  them  in  regard  to  the  po- 
etry and  economy  of  the  Psalms.  Nothing  is  so  difficult  to 
to  be  transmitted  from  one  age,  and  the  customs  of  one  period 
and  country  to  another,  as  language  and  musick.  They  float 
upon  the  air,  and  are  fleeting  as  the  breeze.  The  ancient 
and  modern  musick,  the  musick  of  the  East  and  of  the  West, 
are  so  different  from  each  other,  that,  even  if  we  knew  more 
of  them  there  would  be  found  but  little,  which  our  ears 
would  relish.     I  remark  only  briefly. 

1.  The  instruments,  which  are  named  in  the  Psalms,  are 
either  ruling,  or  only  accompanying  instruments.  The  ac- 
companying are  obviously  the  common  ones,  which  therefore 
do  not  occur  in  any  of  the  inscriptions.  They  belong  to  the 
23 


266 

full  chorus  of  joyful  exclamation  and  praise,  and  to  the  songg 
of  the  temple.  Since  the  people  remained  only  in  the  outer 
court,  and  the  music  sounded  to  them  from  the  temple,  or  un- 
der the  open  sky,  the  multitude  of  singers  and  plain  instruments 
is  readily  accounted  for.  To  this  class  belong  the  castanets, 
the  adufa,  many  kinds  of  trumpets  and  flutes.  It  was  a 
kind  of  military  musick,  because  the  God  of  Zion  was  a 
Lord  of  Sabaoth  i.  e.  of  warlike  hosts,  and  to  this  character 
the  sentiments  of  many  psalms  have  an  obvious  reference. 
When  it  is  said,  that  Asaph  struck  the  castanets,  this  is  not 
named  as  his  only  instrument,  but  with  this  he  led  the  choir, 
he  beat  the  time.  In  some  songs  also  he  prophesied,  i.  e. 
employed  his  inventive  power,  as  a  poet  with  the  accompani- 
ment of  his  musick. 

2.  The  softer  musick,  accompanying  the  language  of  poet- 
ry, was  formed  by  single  instruments;  hence  one  song  is  re- 
ferred to  the  flute,  one  to  the  guitar  and  harp,  another  to  the 
horn,  &LC.  It  would  seem,  that  the  ancients,  with  whom  po- 
etry and  musick  were  intimately  associated,  attached  more 
importance,  than  the  moderns,  to  giving  every  instrument  its 
peculiar  effect,  and  even  designating  by  it  the  character  of 
the  poetry  ;  for  it  needs  no  proof  to  show,  that  each  instru- 
ment with  its  peculiar  tone  has  also,  as  it  were,  a  peculiar 
sphere  of  emotion,  in  which  it  is  fitted  to  produce  its  effect. 
Hence  we  have  striking  examples  of  what  effects  certain 
tones  on  this  or  that  instrument,  which  were  the  favourite 
airs  of  an  individual  hearer,  have  produced  on  him.  As  all 
the  power  of  musick  rests  upon  its  simplicity,  the  artist 
with  the  simple  tones  of  his  instrument  has  the  heart  of  one, 
with  whom  it  is  a  favourite,  in  his  power,  and  plays  as  it  were 
immediately  upon  it.  In  the  mean  time  the  harmonious  up- 
roar of  all  instruments,  the  artificial  swell  of  sound,  that 
reaches  the  clouds,  may  indeed  enrapture  the  ear  of  a  con- 
noisseur, but  becomes  a  real  Babel  to  the  feelings  of  one, 
who  wishes  only  to  have   his   feelings   affected.     Should  the 


267 

sisters,  who  have  been  separated  by  art,  musick  and  poetry, 
once  become  again  more  intimately  united,  we  should  again 
hear  of"  a  song  for  the  harp,"  and  "  a  song  for  the  flute,"  as  in 
the  songs  of  Asaph  and  David.  By  the  study  of  a  single  in- 
strument we  learn  the  kind  of  passion,  which  it  awakens,  and 
to  distinguish  more  deeply  the  tone  of  feeling,  which  it  excites 
in  the  heart ;  and  he,  that  can  happily  express  this  in  the  lan- 
guage of  lyric  poetry,  will  accomplish  more  than  can  be  done 
by  all  the  rules  of  the  critical  art. 

3.  Since  antiquity  and  the  East,  even  now,  have  known 
nothing  of  our  artificial  harmony,  since  the  poetry  of  the 
Psalms  has  only  a  very  free  arrangement  of  metre,  and  little 
or  no  regular  scansion  according  to  our  method,  all  attempts 
to  model  our  language  by  that,  or  that  by  ours,  are  in  vain. 
Free  and  indeterminate  metrical  movements  float  in  the  air. 
Melody  and  the  controlling  influence  of  feeling  determine 
their  rythmical  balance  only  in  a  very  general  manner. 
This  is  shown  in  the  Psalms  by  the  so  frequently  occurring 
"Selah."  If  we  compare  the  most  decisive  passages,  they 
are  found  to  correspond  neither  with  pauses,  nor  the  da  capo, 
nor  intermezzo,  but  must  mean  change  of  tone,  which  is  ex- 
pressed either  by  increase  of  force,  or  by  a  transition  into 
another  time  and  mode.*  The  subject  of  the  song,  or  its 
tone  of  emotion  change,  and  since  the  melody  was  not  very 
definitely  marked  for  the  singer  and  the  musical  composer,  a 
nota  bene  was  attached  to  the  most  important  passages  in 
the  book  of  Psalms.  Songs,  which  are  impassioned  in  their 
character,  most  commonly  have  it,  especially  where  the  sub- 
ject is  changed.  In  uniformly  didactick  Psalms  and  those  of 
loftier  tone,  which  are  still  uniform,  it  does  not  occur.     Where 

•  From  all  books  of  travels  we  know,  that  the  Orientals  are  fond  of  a 
very  uniform,  and,  as  it  appears  to  the  Europeans,  a  very  doleful  sort  of 
musick,  but  that  in  certain  places  they  suddenly  change  the  time,  and 
pass  into  a  different  melody.  This  it  probably  was,  which  in  the  Psalms 
is  designated  by  "Selah." 


268 

it  stands  at  the  end,  it  may  show,  that  they  were  acccustomed 
to  sing  another  continuously  after  it,  as  it  is  undeniable,  that 
they  were  fond  of  thus  linking  together  and  associating  sev- 
eral different  psalms.*  The  Greeks  translate  "  Selah  by 
diayjaluu,  which  Suidas  and  others  explain  by  fielcadiag  sval- 
^«}''/,  concentus  mutatio.  It  shows  therefore,  that  such 
songs  were  set  to  musick  throughout,  only  however  after  the 
very  simple  method  of  the  Orientals,  which  varied  with  the 
change  in  the  song  which  it  accompanied.  On  the  whole  we 
find  that  we  have  indeed  the  words  of  these  ancient  songs, 
but  that  especially  in  our  imitations  the  living  spirit,  which 
depends  upon  the  recital,  is  far  from  being  attained. 

A  SONG  OF  PRAISE 

TO  GOD  AND  HIS  RIGHTEOUS  PROVIDENCE. 

The  92d  Psalm,  t 

A  SONG  FOR  THE  SABBATH  DAY. 

I 
It  is  good  to  give  thanks  to  Jehovah, 
To  sing  praises  to  thy  name,  O  Most  High. 
To  show  thy  loving  kindness  in  the  morning, 
Thy  faithfulness  every  night, 
Upon  the  len-stringed  harp,  and  the  lute, 
The  guitar  of  the  sounding  strings. 

Thou,  O  Jehovah,  hast  rejoiced  me  with  thy  work, 
I  will  triumph  in  the  work  of  thy  hands, 
How  great,  O  Lord,  are  thy  works  ! 
How  unfathomable  thy  counsels! 
The  brutish  man  understandeth  it  not. 
Neither  doth  the  fool  comprehend  it. 

When  the  wicked  spring  up,  as  the  grass,  * 

And  all  the  workers  of  iniquity  flourish, 

*  1  Chron.  16  is  made  up  of  parts  from  four  different  psalms.  Ps.  xxxii- 
xxxiii.  were  probably  also  sung  together,  and  so  of  others. 

t  Probably  this  Psalm,  the  author  of  which  is  unknown,  was  designed 
to  be  sung  by  the  Levites  on  the  Sabbath,  and  in  the  temple. 


269 

They  yet  shall  perish  at  the  last. 
But  thou,  O  Jehovah,  abidest 
The  Most  High,  forevermore. 
Behold,  O  Jehovah,  thine  enemies, 
Behold  thine  enemies  shall  perish, 
All  the  evil-doers  shall  be  scattered, 
But  my  horn  shalt  thou  exalt. 
As  the  horn  of  a  wild  bullock,  * 
And  I  shall  be  anointed  with  pure  oil. 

Mine  eye  looks  with  courage  on  my  foes. 
Mine  ear  receives  the  tidings  of  evil. 
To  the  wicked,  that  rise  up  against  me. 
The  righteous  flourish  like  the  palm  tree. 
And  grow  up  like  the  cedar  of  Lebanon. 
Those  that  are  planted  in  the  house  of  the  Lord, 
Flourish  in  the  courts  of  our  God. 
They  still  shoot  forth  in  old  age, 
They  are  full  of  sap,  and  their  leaf  green, 
To  show  that  Jehovah  is  upright. 
And  there  is  no  unrighteousness  in  him. 

*  That  is,  thou  dost  raise  my  courage,  and  increase  my  strength.  The 
wild  ox  is  superior  to  other  animals,  by  the  magnitude  and  elevation  of 
his  horn.  Hence,  his  horn  is  often  mentioned,  as  the  symbol  of  strength 
and  superiority  of  power.     So  Moses  speaks  of  Joseph.  Deut.  xxxiii.  17. 


23* 


270 


XL 

PSALMS  RELATING  TO  THE  KING. 

The  Psalms  considered  in  certain  national  points  of  view.  Of  God  as  a 
judge  and  national  God  in  the  temple.  Intimations  and  expressions  of 
the  Psalms  on  this  point.  Of  songs  of  triumph  over  other  nations  in  a 
religious  tone.  Examples  of  this.  Peaceful  and  religious  scenes  in 
Psalms  of  a  warlike  character.  Examples.  O^the  king  as  a  repre- 
sentative of  Jehovah  in  a  theocratic  government.  The  second  Psalm 
accompanied  with  remarks.  Of  the  king  as  covenanted  with  Jehovah, 
who  dwelt  near  him.  The  llOth  Psalm,  with  remarks.  Of  the  pro- 
mises  respecting  the  lineage  of  David.  Their  influence  on  the  Psalms. 
The  last  Psalm  of  David.  The  times  of  Solomon,  a  Psalm.  Celebra- 
tion of  Mount  Zion  in  the  Psalms  and  Prophets. 

I  am  very  well  aware,  that  I  have  by  no  means  exhausted 
the  mternal  character  of  the  Psalms.  But  in  order  to  do  so  an 
extended  investigation  of  the  subject  matter,  of  which  they 
treat,  would  be  requisite,  and  for  that,  I  have  no  room  in  the 
present  work.  The  finest  sayings  respecting  God,  his  attri- 
butes and  works,  his  government  and  retributive  justice,  the 
protection,  which  he  extends  to  the  good,  the  worth  of  prayer, 
and  of  uprightness  in  his  sight,  are  so  well  known  to  us 
through  the  Psalms  and  the  applications  made  of  them,  that  a 
collection  of  them  seems  unnecessary,  I  venture,  therefore, 
only  to  indicate  certain  leading  points  of  vieio,  which  exhibit 
the  subject  matter  of  some  of  the  Psalms,  in  its  proper  relation 
to  the  age,  in  which  they  were  composed. 

1.  Elevated  and  sublime,  as  are  the  expressions  concerning 
God,  which  occur  in  the  Psalms,  we  must  yet  bear  in  mind, 


271 

that,  especially  in  those  of  the  age  of  David,  Jehovah  is  still 
represented  peculiarly  as  a  national  God,  who  was  worship^ 
ped  as  the  king  and  judge  of  the  land  in  his  temple.  This 
view  of  the  subject  gives  as  much  of  force  to  the  songs  in 
general,  as  positive  meaning  to  particular  expressions.  David 
contemplated  God  as  the  private  friend  of  his  person,  and  his 
individual  fortunes ;  but  in  the  temple  he  approached  with  his 
confessions  and  songs,  as  into  the  presence  of  his  judge. 
Hence  we  are  to  explain  the  account  of  his  sins,  as  infirmities 
or  as  transgressions,  because  both  were  matters  to  be  spoken 
of  in  the  temple,  Hence  he  ventured  to  speak  with  such  con- 
fidence of  his  blamelessncss  in  regard  to  his  enemies,  because 
he  was  here  standing  before  his  judge.  So  in  many  oi  the 
Psalms,* 

Hear,  O  Jehovah,  the  righteous,  attend  to  niy  cry, 

Hear  my  prayer,  that  goeth  from  pure  lips, 

Before  thy  presence  I  seek  for  my  right, 

Thine  eyes  behold  the  things,  that  are  equal. 

Thou  provest  my  heart,  searches!  it  by  night, 

Thou  triest  me,  and  findest  no  evil  in  me. 

For  I  purposed,  that  my  mouth  should  not  transgress, 

When  I  gave  sentence  in  thy  stead. 

In  all  things  I  guarded  my  lips 

From  uttering  an  injurious  word.t 

I  called  upon  thee,  and  thou  hearedst  me, 

So  now  also  incline  thine  ear  and  hear. 

As  for  me  in  my  innocency 
I  shall  behold  the  face  of  my  judge. 

*  Ps.  xvii. 
t  This  seems  to  me,  the  sense  of  the  words,  "  to  the  worksof  of  men> 
(my  subjects)  by  the  word  of  thy  lips,  (the  judgments  and  ordinances, 
which  I  gave  as  king  in  the  name  of  God)  I  guarded  myself  from  going 
in  the  way  of  violent  men,  (arbitrary,  oppressive  tyrants.)"  The  suppli- 
ant e.^pects  justice  from  God,  since  he  has  not  knowingly  said  or  done 
evil  to  any. 


272 

My  wishes  will  be  satisfied, 
When  thine  image  awakes.* 

That  is,  so  soon  as  he  shows  himself  in  the  character  of  judge, 
all  these  expressions  and  intimations  are  judicial.  In  the 
East  the  judge  was  approached  in  plain  terms,  and  with  a  loud 
cry  of  complaint,  and  when  he  showed  himself,  when  his 
"  likeness"  awoke  publicly,  or  he  appeared  in  publick  for  the 
administration  of  justice,  he  was  the  helper  of  the  oppressed. 
Thus  it  is  said, 

Let  thy  face  shine  upon  us, 

And  we  shall  be  saved. 

Thou  saidst,  Lord ;  ye  shall  seek  my  face, 

I  seek  it  Lord,  hide  it  not  from  me. 

So  many  other  forms  of  expression  in  these  publick  national 
prayers  and  lamentations  before  their  God. 

2.  When,  therefore,  in  triumphal  and  national  songs,  also,  Je- 
hovah is  placed  in  opposition  to  the  gods  of  other  nations,  it  is 
for  the  most  part  in  this  special,  national  sense. f 

Not  unto  us,  O  Jehovah,  not  unto  us, 

To  thy  name  alone  be  the  glory, 

For  thy  mercy  and  thy  truths  sake. 

Let  the  nations  say,  "Where  is  now  your  God? 

Our  God  is  in  the  heavens, 

And  doeth  whatsoever  he  will. 

But  their  idols,  silver  and  gold, 

Are  the  work  of  men's  hands. 

They  have  mouths,  and  speak  not, 

They  have  eyes,  and  see  not, 

They  have  ears,  and  hear  not. 

They  have  noses,  and  smell  not. 

They  have  hands,  and  handle  not, 

They  have  feet,  and  walk  not, 

*  The  context  and  parallelism  require,  that  the  "  awaking  of  the  like- 
ness" be  preferred  to  God,  and  correspond  with  "  face." 
t  Ps.  cxv. 


273 

Nor  do  they  speak  through  their  throat. 

Like  them  are  they  that  made  them, 
And  every  one,  that  trusteth  in  them. 

O  Israel,  trust  thou  in  Jehovah,  / 

He  is  your  help,  and  your  shield, 
O  house  of  Aaron,  trust  in  Jehovah, 
He  is  your  help,  and  your  shield. 
Ye,  that  fear  Jehovah,  trust  in  him, 
He  is  your  help,  and  your  shield. 

If  we  take  from  these  Psalms  the  peculiar  national  feeling, 
which  accompanied  them,  we  deprive  them  of  a  great  part  of 
their  force,  and  of  their  original  import. 

In  Judah  God  is  known,* 

His  name  is  great  in  Israel, 

In  Salem  is  his  tabernacle, 

And  his  dwelling  place  in  Zion. 

There  brake  he  the  arrows  of  the  bow, 

The  shield,  and  sword,  and  battle.     (Change  of  tone.) 

Glorious  art  thou,  O  mountain. 
Mightier  than  the  mountains  of  prey. 
They  stand  despoiled  of  themselves. 
Even  the  brave  !  they  have  slept  their  sleep. 
And  none  of  the  men  of  might  find  their  hands. 
At  thy  rebuke,  O  God  of  Jacob, 
The  rider  and  horse  are  in  a  dead  sleep. 

How  terrible  art  thou  ! 
Who  can  stand  in  thy  sight. 
Before  the  breath  o^  thy  fury  ? 
Thou  didst  thunder  judgment  from  heaven, 
The  earth  feared,  and  was  silent. 
When  thou  didst  arise  to  judgment. 
To  save  the  oppressed  of  the  earth.  (Change  of  tone.) 

The  wrath  of  mangiveth  thee  but  praise. 
The  remainder  of  it  thou  girdest  to  thee, 
As  the  symbol  of  thy  taiumph. 
Make  thy  vows,  and  brmg  triumphal  gifts 
To  Jehovah  your  God, 

*  Ps.  IXKVI 


274 

,  All  ye  borders  of  the  land, 

Bring  your  triumphal  gifts 
To  him  that  is  to  be  feared. 
He  bindeth  the  pride  of  heroes, 
He  is  terrible  to  the  kings  of  the  earth. 

We  know  not  what  event  this  triumphal  song  celebrates  ;  but 
every  trait  is  as  strictly  national,  as  Salem,  Zion,  and  Jeho- 
vah were  peculiar  to  the  Hebrews.  In  our  warlike  and  tri- 
umphal songs  the  most  apposite  expressions  of  this  sort  from 
the  Psalms  are  hut  withered  laurels. 

A  MORNING  SONG  OF  DAVID. 

Psalm  108. 

0  God,  my  heart  is  ready, 
I  will  sing  and  give  praise. 
Awake,  my  soul,  awake, 
Psaltery  and  harp, 

1  will  awake  early, 

I  will  praise  thee,  O  Lord  ; 
I  will  sing  praises  to  thee 
Before  the  people  and  nation. 

For  thy  goodness  is  great,  , 

It  reacheth  above  the  heavens.* 
Thy  covenanted  truth  O  Lord, 
Reacheth  above  the  clouds. 

Fxalt  thyself,  O  God,  above  the  heavens, 
That  thy  glory  may  cover  the  earth,  t 
Deliver  thou  thy  beloved, 
Save  with  thy  right  hand,  and  hear. 

God  heard,  and  spake  in  his  sanctuary,  I 
Therefore  will  I  rejoice. 
For  already  I  divide  Shechem  as  mine, 

•In  allusion  to  the  morning  sky  rising  and  freeing  itself  from  clouds. 

+  An  allusion  to  the  morning  light. 
X  A  common  expression  of  the  favour  of  Jehovah.  (See  Ps.  Ixxxv.  9.) 
The  following  words  are  not  spoken  by  God,  but  by  David. 


275 

And  measure  out  the  vale  of  Succoth.* 

Gilead  is  mine,  Manassah  is  mine, 
Ephraimniy  Iielmet,  Judah  the  leader  in  war. 
Moab  is  my  wash-pot, t 
Upon  Edom  I  cast  my  shoe, 
And  treat  the  Philistines  with  scorn. 

Who  brought  us  into  the  strong  city? 
Who  guided  us  into  Edom  ? 

Was  it  not  thou,  O  God,  who  also  didst  cast  us  off, 
And  didst  not  go  forth  with  our  armies. 

Help  us  again  in  our  necessities, 
For  vain  is  the  help  of  man. 

Through  God  we  yet  shall  do  valiantly, 
He  treadeth  the  enemy  under  our  feet. 

I  know  no  people,  in  whose  war-songs  were  mingled  thoughts 
so  gentle  as  we  find  here.  The  most  feeling  prayer  and  lam- 
entation may  be  nearly  connected  with  feelings  of  the  great- 
est bravery  and  warlike  sternness.  It  was  obviously  the  re- 
fined moral  regulations  of  Moses,  which  gave  even  to  the 
war-songs  of  so  early  an  age  this  milder  and  gentler  tone.  The 
severity  found  in  them  belongs  to  the  age,  the  tenderness  and 
refinement  is  the  effect  of  their  religion. 

3.  Hence,  we  see,  also,  that  passages  of  the  greatest  sensi- 
bility, relating  to  domestick  happiness,  are  mingled  with  war- 
like descriptions,  and  frequently  from  the  most  heroick  senti- 
ments there  is  a  transition  to  the  tone  of  elegy.  The  former 
circumstance  happens  sometimes  from  the  union  of  several 
distinct  Psalms,  as  in  the  144th.  The  first  eight  verses  are  a 
distinct  Psalm,  and   with  the  9th  a  new  one  begins,  which 

♦These  are  not  conquered  countries,  but  the  property  of  David  as 
king.  He  begins  with  a  glad  heart  to  enumerate  the  blessings  of  the 
inheritance,  which  God  had  given  him.  He  names  first,  Shechem,  and 
the  valley  of  Succoth,  because  these  were  the  residence  of  Jacob,  and 
therefore  the  most  ancient  inheritance  of  the  Jews,  by  right  of  the 
patriarch. 

t  Here  begins  the  enumeration  of  his  conquests  and  victories. 


276 

again  from  speakieg  of  enemies  turns  suddenly  to  the  pros- 
perity of  Judaea. 

That  our  sons,  like  vigorous  trees, 

May  grow  up  in  the  beauty  of  youth  ; 

And  our  daughters,  as  beautiful  pillars. 

Polished  like  statues  in  the  palace  ; 

That  our  garners  may  be  full, 

Yielding  all  manner  of  store, 

Our  sheep  bring  forth  thousands, 

Yea  ten  thousands  in  our  valleys; 

Our  oxen  be  strong,  and  no  lamentation, 

No  damage,  or  loss  in  our  fields. 

Happy  the  nation,  that  is  thus, 

Happy  the  nation,  whose  God  is  Jehovah. 

In  the  65th  Psalm  is  a  similar  transition  from  war-like  to  rural 
thoughts.  How  beautiful  is  the  image,  when  the  shepherd  of 
Israel,  who  is  invoked  for  purposes  of  war,  feeds  his  people  as 
a  shepherd. 

Give  ear,  O  Shepherd  of  Israel, 

That  leadest  Joseph  like  a  flock. 

Thou,  that  art  throned  above  the  cherubim, 

Let  the  light  of  thy  countenance  shine. 

Before  Ephraim,  and  Benjamin,  and  Manassah, 

Awake  thy  strength,  and  come  and  save  us. 

Revive  us  again  O  God, 

Gause  thy  face  to  shine,  and  tee  shall  be  saved, 

Jehovah,  God  of  Sabaoth, 
How  long  art  thou  angry  amid  the  prayers  of  thy  people  ■' 
Thou  feedest  them  with  the  bread  of  tears, 
And  givest  tears  for  drink  in  a  full  cup. 
Thou  has  made  us  a  reproach  to  our  neighbours, 
A  scoffing  to  our  enemies  round  about. 
Revive  us  again,  O  God  of  Sabaoth, 
Cause  thy  face  to  shine,  and  we  shall  be  saved. 

Thou  broughtest  a  vine  out  of  Egypt, 
Thou  didst  cast  out  the  nations  and  plant  it, 
Give  it  room  and  cause  it  to  take  root. 


277 

That  it  filled  the  land. 

Jts  shadow  covered  the  hills  around, 

And  cedars  of  God  were  its  boughs, 

Thou  sentest  its  branches  to  the  sea, 

Its  runners  even  to  the  Euphrates. 

Why  then  dost  thou  break  down  its  walls. 

So  that  all,  who  pass  by,  despoil  it  ? 

The  boar  from  the  wood  doth  waste  it, 

The  wild  beast  doth  devour  it. 

O  God  of  Sabaoth,  return  to  us  again, 

Look  down  from  heaven  and  behold. 

And  visit  again  thy  vine, 

Whicli  thy  right  hand  hath  planted 

It  IS  burned  with  fire,  it  is  cut  down, 

It  is  withered  at  the  breath  of  thine  anger. 

Let  thy  hand  be  upon  our  leader, 
Thy  right  hand  upon  him,  whom  thou  hast  made  strong; 
So  shall  we  never  revolt  from  thee, 
Revive  us,  and  we  will  rejoice  in  thee. 

Jehovah,  God  of  Sahnoth, 

Revive  us  again, 

Cause  thy  jace  to  shine,  and  we  shall  be  saved. 

This  beautiful  elegy,  with  its  recurring  chorus,  is  wholly  the- 
ocratick.  It  rests  on  the  history  of  the  nation,  and  only  to- 
ward the  end  (v.  18.)  do  we  discover  the  continuous  allegory 
of  the  man  and  hero,  who  is  now  to  act  in  the  name  of  Jeho- 
vah. 

4.  As  Israel  was  a  theocratic  state,  and  every  hero  and  ru- 
ler acted  in  the  place  of  Jehovah,  so  the  language,  when 
these  are  spoken  of,  has  a  peculiar  loftiness  and  solemn  digni- 
ty. Even  in  the  historical  style  it  could  be  said,  in  the  form 
of  expression  which  they  admitted,  that  he  was  seated  on  the 
throne  of  Jehovah,*  and  in  poetry,  that  he  was  a  son  of  God, 
that  is,  his  representative  on  earth.  Every  one  knows  the  va- 
rious uses  of  the  word   son  in  the  Hebrew  language.     The 

*1  Chron.  xxix,  23.     His  kingdom  is  called  the  kingdom  of  Jeho- 
▼ah.     1  Chron.  xxviii.  5. 
24 


278 

connexion  of  simple  domestic  relations  with  ancient  govern' 
ment  and  cultivation  rendered  it  a  favourite  expression.  In 
calling  kings  the  sons  of  God*  it  employs  a  form  of  express- 
ion common  to  all  ancient  languages,  and  other  Oriental  na* 
tions  have  gone  still  farther  in  a  thousand  titles  and  names. t 
In  such  passages  as  the  following  therefore  the  meaning  is 
plain.f 

I  have  found  David  my  servant, 

I  have  anointed  him  with  my  holy  oil* 

With  him  shall  my  hand  be  mighty, 

Him  also  shall  mine  arm  strengthen, 

That  no  enemy  may  terrify  him. 

I  will  beat  down  his  foes  before  him, 

And  will  smite  those  that  hate  him. 

My  truth  and  mercy  shall  be  with  him. 

And  in  my  name  shall  his  horn  be  exalted, 

That  his  hand  maybe  stretched  to  the  sea, 

His  right  hand  to  the  river  Euphrates. 

He  shall  say  to  me,  thou  art  my  father, 

My  God  and  the  rock  of  my  salvation. 

I  make  him  also  my  first  born,  • 

Exalted  above  all  the  kings  of  the  earth. 

The  last  lines  explain  the  expression  son  of  Jehovah,  Jirst 
horn  of  Jehovah,  so  clearly,  that  I  venture  to  add  here  the  2d 
Psalm,  as  of  the  same  character,  and  authentically  elucidated 
by  this  song  of  Heman, 

The  2d  Psalm. 

What  tumult  reigns  among  the  nations ! 

*The  JtoyevEtg  of  Homer  are  known  to  every  one, 

iThey  call  themselves  sons  of  heaven,  of  the  sun,  the  moon,  <fee. 

1  Pa.  Ixxxix.  20. 


279 

Why  do  they  clamour  with  empty  noise  ?* 
The  iiings  of  the  earth  rise  up, 
The  princes  build  projects  togethert 
Against  Jehovah  and  his  anointed.^ 
"Let  us  brake  their  bands  asunder, 
"  And  cast  away  their  fetters  from  us." 

He,  that  is  throned  in  heaven,  shall  laugh, 
Jehovah  holdeth  them  in  derision. 

He  speaketh  to  them  in  his  wrath. 
And  scattereth  them  in  his  fierce  anger.  || 
"  I  have  set  my  king  upon  my  throne, 
Upon  my  holy  mountain  Zion."§ 

I  will  also  declare  the  divine  decree, T 
Jehovah  said  unto  nie, 
♦'Thou  art  my  son, 
"  So  be  it  from  this  day  forth."** 
Ask  of  me, 

And  nations  shall  be  thine  inheritance, 
*I  adhere  to  the  simplicity  of  the  ancient  versions,  which  translate 
here  "  empty,  vain,"  the  usual  sense  of  the  word.  The  verb  also  cor- 
responds well  with  this,  and  signifies  the  empty  uproar  of  a  multitude. 
The  poet  has  here  in  a  single  word  imaged  the  import  of  the  whole  ode, 
which  only  unfolds  this  lofty  sentiment  with  which  it  begins. 

tl  have  preserved  the  metaphor  of  the  original,  which  is  here  indeed 
only  an  incidental  import  of  the  word,  because  the  idea  of  the  whole 
ode  has  a  resemblance  to  the  history  in  Gen.  xi. 

t  Jehovah  and  his  earthly  representative  stand  side  by  side,  and  as 
one  person  throughout.  The  latter  is  here  only  "iw  the  name  of  the  for- 
mer, and  has  his  dignity  from  him, 

1)  He  speaks  to  them  in  the  thunder,  and  with  lightning  disperses 
them.  The  parallelism  finely  expresses  the  image,  and  the  words  of 
the  following  verses  are  the  brief  and  sublime  sentence  of  Jehovah,  ut- 
tered  in  the  thunder, 

§1  follow  the  Hebrew  text  here  in  using  the  first  instead  of  the  third 
person,  and  consider  God  as  the  speaker  in  the  two  last  lines,  as  the 
whole  context  and  other  parallel  passages  show  to  have  been  intended. 

If  Properly  the  law  of  the  realm,  the  new  constitution  of  the  govern^ 
ment.     Henceforth  God  will  reign  through  him,  as  his  representative. 

**  These  two  lines  are  parallel,  the  sense  of  the  latter  the  same  as  that 
of  the  I'ormer.  The  same  parallelism  occurs  Is,  ix,  6.  and  in  Acts  xiii, 
34.  the  passage  is  applied  to  a  new  king, 


280 

The  uttermost  parts  of  the  earth  thy  possession.* 
Thou  shalt  smite  them  with  an  iron  sceptre, 
And  dash  them  as  a  potters  vessel. 

Be  wise  now,  therefore,  Oye  kings, 
Be  instructed,  ye  judges  of  the  earth. 
Obey  Jehovah  with  fear.t 
And  honour  him  with  trembling. 
Do  homage  to  the  son,  lest  he  be  angry, 
And  bring  destruction  on  you  by  the  way,t 
For  soon  his  wrath  will  be  kindled, 
And  happy  they,  who  are  faithful  to  him.|| 

Every  one  may  observe  here  the  beautiful  lyrical  progress 
of  the  Psalm.  It  begins  boldly  and  abruptly  with  "  a  quo  ?  quo 
scelesti  ruitisl"  and  sketches  in  few  words  the  whole  picture 
of  their  tumult,  their  conspiracy,  their  vain  undertaking. 
A  glance  from  heaven,  a  smile  of  scorn  from  the  king  of  hea- 
ven renders  all  their  counsels  vain.  He  speaks  to  them  in 
thunders,  and  one  lightning  flash  drives  them  asunder.  The 
poet  hears  and  interprets  the  voice.  It  was  brief  and  majes- 
tick,  such  as  only  he  might  utter,  who  is  throned  in  heaven. 
The  king  upon  earth  distinctly  explains  his  ordinances.  He 
gives  them  counsel  and  instruction,  but  little  time  for  deliber- 
ation, and  closes  with  a  sentiment  addressed  to  the  faithful  of 
the  land. 

*I  leave  to  the  Psalm  here  its  loftiness  of  expression,  the  kings,  the 
boundaries,  the  judges  of  the  earth,  as  belonging  to  the  age.  The 
Psalmist  did  not  consider  geographically  the  relative  magnitude  of  Ju- 
daea. It  was  to  him  simply  the  central  point,  where  God  reigned  as 
king. 

tl  take  the  expression  literally  as  meaning  circuire.  The  vassals  of 
Oriental  kings  stood  in  a  circle  around  the  throne,  and  going  round  the 
altar  was  a  common  act  of  religious  worship. 

t  As  much  as  to  say,  you  have  no  time  to  deliberate.  The  image  is 
taken  from  the  caravans,  which  perish  by  the  simoom. 

11  Trust,  faith,  in  the  Psalms  often  mean  fidelity,  as  of  subjects  to 
their  sovereign. 


281 

But  to  whom  does  it  relate  ?  For  whom  was  a  picture  so 
animated  originally  designed  ?  I  know  not,  if  we  would  judge 
of  it,  uninfluenced  by  foreign  impressions,  for  what  other  per-? 
son  it  could  have  been  originally  composed,  than  for  David. 
Who  dwelt  upon  Mount  Zion  at  the  time  of  its  composition  ? 
Whom  did  God  set  as  his  son  and  representative  upon  this 
mountain  according  to  other  Psalms  of  plain  import?  Who 
had  as  many  enemies  as  he,  both  in  and  out  of  Judaea  ?  And 
who  triumphed  so  gloriously  over  all  these  enemies  ?  Half 
the  Psalms  are  full  of  this  subject,  and  yet,  in  regard  to  this, 
we  proceed  as  if  we  had  read  nothing  of  it.  All  the  expres- 
sions, which  occur  here,  are  elsewhere  also  applied  to  David, 
and  the  whole  view  presented  by  the  ode  is  obviously  corres- 
pondent, both  in  place  and  time,  to  the  purpose  for  which  it 
was  composed.  The  nations  marshal  themselves  for  war. 
They  are  terrified,  and  proclamation  made  to  them,  with  brief 
space  allowed  to  deliberate^— who  does  not  see,  that  the  bow 
is  drawn  for  aiming  at  a  present  object.  Place  the  object 
aimed  at  the  distance  of  a  thousand  years,  and  the  arrow  flies 
in  vain.  The  finest  lyrical  construction  of  a  most  impressive 
ode  is  lost,  we  deprive  it  of  its  local  nation  and  origin,  of  its 
peculiar  purpose  and  meaning. 

"  But  the  Psalm  is  introduced  in  the  New  Testament." 
Yes!  as  a  Psalm  for  the  king,  and  with  reference  to  Him, 
who  sat  and  was  forever  to  sit  upon  the  throne  of  David. 
Must  we  not,  therefore,  know  how  David  was  enthroned  there? 
And  can  we  learn  this  otherwise  than  from  the  circumstances 
of  his  age,  the  representations  of  his  own  songs  ?  The  appli- 
cation of  it  in  the  New  Testament  so  far  from  excluding,  con- 
firms rather  its  original  meaning  as  descriptive  of  David. 

5.  As  David,  therefore,  was  enthroned  upon  the  same  holy 
mountain  with  God,  that  is,  upon  a  mount  of  kingly  majesty 
in  his  place,  aqd  on  his  throne,  so  expressions  came  into  use, 
which  celebrate  him,  as  the  covenanted  ally  and  friend  oi 

24* 


282 

God.     He  had  brought  Jehovah  upon  mount  Zion,  and  sworn 
allegiance  to  the  mighty  one  of  Jacob.  * 

I  will  not  enter  the  tabernacle  of  my  house, 

Nor  go  up  upon  my  bed  of  rest, 

I  will  give  no  sleep  to  mine  eyes, 

Nor  slumber  to  mine  eyelids, 

Till  I  find  a  resting  place  for  Jehovah, 

A  habitation  for  the  mighty  one  of  Jacob. 

Lo  we  heard  of  it  in  Ephrata, 

We  found  it  in  the  wild  fields  of  Jaar  ; 

Let  us  enter  I  said  into  his  tabernable, 

Let  us  worship  at  his  footstool. 

Arise  Jehovah,  come  to  thy  rest. 

Thou,  and  the  ark  of  thy  heroism. 

Thy  priests  shall  be  clothed  with  judgment, 

Thy  saints  shall  shout  for  joy. 

David  performed  this  vow,  and  we  know  how  richly  God 
requited  him.  He  gave  him  rest  from  his  enemies,  promised 
him  a  perpetual  lineage,  and  continued  blessings.  The  king 
places  himself  with  humility  before  the  face  of  God,  and 
renders  his  thanksgivings,  while  he  sits  crowned  with  victory, 
in  his  house,  upon  the  holy  mount.  All  these  expressions 
belong  to  historical  narrative, t  and  the  original  local  import 
of  the  following  Psalm,  therefore,  would  seem  also  to  be 
placed  beyond  question. 

The  110th  Psalm. 

Jehovah  said  to  the  king, 
Sit  thou  upon  my  right  hand.t 
Till  I  make  thine  enemies  thy  footstool. 
From  Zion  now  Jehovah  reaches  forth 

*  Ps.  cxxxii. 

+  2  Sam.  vii.  1.  18.     1  Chron.  xvii.  16. 

X  At  the  right  hand  means  often  at  the  side  of  God.  (Ps.  xci.  7.  xvi. 
8.  11.  cix.  31.  121.  5.  God  gives  him  a  place  of  rest  and  honour  on 
mount  Zion,  and  beside  his  temple,  till  he  has  subdued  for  him  all  his 
foes.  ' 


283 

The  sceptre  of  his  power  abroad,* 
"  Be  thou  king  amidst  thine  enemies.f 

Freewill  offerings  are  with  thee, 
In  the  day  of  thy  triumph, 
Upon  11  y  holy  mountain. 
From  the  bosom  of  the  dawn,  as  the  dew, 
Have  I  produced  thee  for  myself.t 

Jehovah  has  sworn  and  repenteth  not,|| 
"  Thou  shalt  be  my  priest  fowever, 
I  ordain  thee  my  Melchisedek.§ 
Jehovah,  at  thy  right  hand, IT 
Shall  crush  the  kings  in  the  day  of  his  wrath, 
*The  sceptre  of  the  king.     Jehovah  now  stretches  it  out  in  his  name 
and  as  his  ally  upon  mount  Zion. 

+  Most  of  the  enemies  of  David  were  still  unconquered,  when  he 
went  to  Zion,  and  carried  thither  the  ark  of  Jehovah. 

tThe  author  has  a  long  note  on  this  passage,  which  I  venture  chiefly 
to  omit,  as  I  believe  his  conjectures  have  met  with  no  favour  among  the 
critics.  His  rendering  is  defended  mainly  by  a  conjectural  alteration  of 
the  text.    Tr. 

II  The  inviolable  covenant,  which  God  made  with  David,  is  in  2  Sam. 
vii.  where  the  words  "  forever  and  ever,"  are  often  repeated.  David 
himself  regards  it  as  a  covenant  obligation,  2  (Sam.  vii.  19.)  and  so 
speaks  of  it  in  his  last  words.     (2  Sam.  xxiii.  5.) 

§  It  is  well  known,  that  the  word  here  rendered  "  priest"  designates  one 
who  might  approach  near  loGod,  and  it  would  stem,  that  the  nearness  of 
David  to  God  led  to  its  use.  But  the  parrallelism  A'j'no-  of  righteousness, 
shows  clearly  enough  its  meaning.  Such  originally  the  priests  were  to 
be, and  when  David  brought  the  ark  to  Zion  he  sought  to  invest  them  again 
with  that  character.  (See  Pe.  cxxxix.  9.  How  far  it  was  carried  we 
know  not,  it  is  enough,  that  2  Sam.  viii.  18.  the  sons  of  David  were 
priests,  i.  e.  judges,  and  David  therefore  the  highest  priest  of  righte- 
ousness,  here  by  a  fine  allusion  called  Melchisedek.  In  the  very  place, 
where  David  resided,  this  venerable  patriarch  had  once  been  a  priest 
of  righteousness   and  king  of  peace. 

But  what  is  the  expression  "  after  the  order"  ?  The  parallellisra 
shows,  that  it  is  the  oath,  by  which  the  family  of  David  was  raised  per. 
petually  to  the  regal  and  priestly  dignity.  It  is  the  same  with  decree 
in  the  2d,  Psalm. 

IT  The  expression  here  does  not  relate  to  rank  and  dignity,  but  it  is 
to  be  taken  as  in  Ps.  xvi.  8.  11.     Ps  xci.  7.  and  means  by  the  side. 


284 

Shall  sit  as  judge  among  the  nations — ■ 
Then  shall  the  land  be  full  of  dead  bodies, 
And  wounded  heads  lie  far  around, 

He  shall  drink  of  the  brook  in  the  way, 
And  lift  his  head  again  with  pride.* 

A  beautiful  ode  !  the  plan  of  which  need  not  be  hidden  or 
unintelligible  to  us.  It  says  to  David,  in  his  triumphal  entry 
upon  mount  Zion,  that  he  may  now  be  at  rest  by  the  dwelling 
place  of  Jehovah,  and,  though  encompassed  with  enemies, 
reign  securely  ;  for  God  is  now  at  his  side,  as  his  covenanted 
ally,  who  will  sit  in  judgment  among  the  nations.  Clothed 
with  new  dignity,  he  now  dwells  near  to  God,  who  stretches 
forth  for  him  a  sceptre,  which  all  obey.  He  is  now  King  of 
righteousness,  a  priest  of  God  in  Salem.  What  the  musea 
are  to  Horace,  the  same  are  the  holy  oracles  of  God  to  the 
Hebrew  poet. 

Vos  Caesarem  altum,  militia  simu! 
Fessa  cohortes    ahdidit  oppidis 
Finire  quaerentem  labores. 

Pierio  recreatis  antro. 
Vos  lene  consilium  et  datis  et  data 
Gaudetis  almae.. — t 

As  introduced  in  the  New  Testament,  also,  this  Psalm  ex- 
presses the  sense,  that  a  higher  king,  after  toil  and  suffering, 
is  now  to  rest  at  the  right  hand  of  his  heavenly  father,  until 
he  shall  sit  in  judgment  among  the  nations,  and  bring  all 
things  under  his  feet. 

6.  A  promise  was  given  to  the  offspring  of  David,  that  it 
should  abide  forever,  that  God  should  establish  it  upon  the 
throne  of  David  its  father,  and  that  its  prosperity  should  be 
still  more  widely  extended.  We  find  this  promise  and  the 
occasion  of  it  historically  related, |  and  observe  at  the  same 

*The  image  is  from  the  history  of  Samson, 

t  Lib.  3,  Ode  4.  1 2,  Sam,  vii. 


285 

time  in  how  eminent  a  sense  David  received  this  promise.* 
He  looked  upon  it  as  a  family  league,  as  a  compact  after  the 
manner  of  men,f  rendered  thanks  to  God  for  it,  and  in  his 
last  songj  still  celebrated  it,  as  a  covenant  respecting  his 
kingdom  confirmed  by  God.  This  fair  and  certain  prospect 
is  exhibited  in  the  Psalms.  God  is  often  reminded  of  his 
promise,  David  is  congratulated  in  regard  to  this  perpetual 
covenant,  and  finally  the  future  reign  of  his  lineage  is  pic- 
tured with  all  the  glowing  colours  of  a  golden  age.  Let  us 
look  at  a  proof  of  this. 

THE  LAST  SONG  OF  DAVID. 

2  Sam.  xxiii.  1 — 7. 

So  spake  David,  the  son  of  Jesse, 
The  man,  whom  God  exalted. 
The  anointed  of  the  God  of  Jacob, 
And  the  sweet  Psahiiist  of  Israel. 

The  Spirit  of  God  speaketh  in  me, 
His  word  is  on  my  tongue. 
For  thus  spake  Israel's  God, 
Thus  said  to  me  the  Rock  of  Israel. 
"  A  ruler  of  men,  a  just  prince, || 
A  king  ruling  in  the  tear  of  God, 
Shall  go  forth  as  the  morning  dawn, 
And  as  the  rising  sun. 
It  scattereth  the  clouds  away, 
And  from  the  abundant  dews 
Green  herbage  springs  from  the  earth." 

My  house  stands  therefore  fast  with  God.  § 
He  made  with  me  a  covenant  forever. 
Well  ordered  in  all  things  and  sure, 
For  he  is  all  my  salvation,  and  all  my  desire, 

But  thus  shall  not  the  Belials  take  root, 

*2.  Sam.  vii.   18.         t2Sam.  vii.  19,         12  Sam.  xxiii.  1. 

11  See  Briefe  das  Studium  der  Theologie  betreffend,  Th.  1.  S.  135. 

§The  word  usually  here  read  as  a  particle,  is  a  noun  or  verb ;  recte 
«rgo  disposite,  facto  confirmata  Stat  domus  mea,  With  God  is  David's 
frequent  and  favourite  expression. 


286 

They  shall  be  as  thorns  thrust  away, 

That  cannot  be  taken  by  the  hand. 

The  man,  that  will  touch  them, 

Must  arm  his  hand  with  sword  and  spear. 

The  fire  shall  burn  them  and  their  dwelling. 

Thus  the  aged  king  applied  the  divine  declaration  to  the 
rebels,  and  dissatisfied  spirits  of  his  kingdom,  whom  Solomon 
also  removed  out  of  the  way.  But  the  reign  of  his  offspring 
was  not  to  be  wholly  in  the  spirit  of  revenge. — It  was  rather 
to  diffuse  new  life  and  warmth,  as  represented  in  the  72d 
Psalm,  under  the  same  image  of  the  dew  and  morning  sun, 
which  occurs  in  these  last  words. 

THE  TIMES  OF  SOLOMON. 

The   72d  Psalm. 

Give  to  the  king  thy  judgments,  O  God, 
And  thy  tribunal  to  the  king's  son.* 
He  will  rule  thy  people  righteously. 
And  protect  the  oppressed  in  judgment. 

The  mountains  shall  speak  peace  to  the  people, 
The  hills  proclaim  to  them  righteousness, + 
That  he  may  aid  the  oppressed  of  the  people, 
That  he  may  save  the  sons  ot"  the  needy,  , 

And  break  in  pieces  the  oppressor. 

So  long  as  sun  and  moon  endure. 
Shall  they  fear  thee  ilirough  all  generations.! 

He  shall  come  down. 
As  rain  upon  the  mown  grass, 
As  showers,  that  water  the  earth. 
In  his  reign  shall  the  righteous  flourish. 
And  happiness  abound  while  the  moon  endureth. 

*The  parallelism  shows,  that  it  is  intended  to  congratulate  the  first, 
the  king. 

+  Mountains  and  hills  as  Ps.  ii.  ex.  The  verb  is  not  expressed  in  the 
second  line. 

t  This  would  seem  to  be  another  voice  speaking.  The  picture  pre- 
sented is  a  paraphrase  of  the  "forever  and  ever,"  that  so  often  occurs  in 
S  Sam.  vii. 


287 

His  dominion  is  from  sea  to  sea,* 
l^rom  the  river  to  the  end  of  the  earth. 
"The  dwellers  in  the  desert  bow  before  him,t 
And  his  enemies  lick  the  dust. 
The  kings  of  Tarshish  and  the  isles 
Bring  presents  to  him,t 
The  kings  of  Sheba  and  of  Seba, 
Pay  their  homage  with  gifts. || 
All  kings  fall  down  before  him, 
And  all  nations  serve  him. 

For  he  helpeth  the  poor  that  crieth. 
And  the  oppressed,  who  hath  no  helper. 
He  spareth  the  weak  and  the  needy. 
He  saveth  the  life  of  the  distressed. 
He  delivereth  it  from  deceit  and  violence. 
For  his  blood  is  precious  in  his  sight. 
He  shall  live,  and  they  shall  bring  him  gold  of  Sheba, 
They  shall  pray  for  him  continually, 
And  daily  shall  they  bless  him. 

In  heaps  shall  the  earth  produce  its  corn. 
Its  fruit  shall  rustle  upon  the  mountains. 
As  the  rustling  trees  of  Libanus. 
The  cities  shall  flourish  with  people. 
Like  the  grass-covered  field. 

His  name  shall  endure  forever. 
It  shall  be  continued  as  long  as  the  sun. 
Men  shall  bless  themselves  in  his  name,§ 
All  nations  shall  bless  him. 

With  this  the  first  Psalms  of  David  close,  and  they  could 
close  with  none  better.  In  it  the  blessings  of  Abraham, 
Judah,  and  David  are  brought  together,  and  the  ideal  concep- 

*  The  parallelism  shows,  that  one  sea  is  the  Euphrates,  and  the  other 
the  Mediterranean. 

t  Arabick  and  other  tribes,  whom  David  had  subdued. 
X  Trading  nations,  not  only  islands,  but  the  coasts  of  Euroj^e. 
B  Probably  Arabia  and  Ethiopia.     The  history  of  the  queen  of  Sheba 
is  known. 

4  That  is,  when  they  would  speak  of  happy  times,  thejr  should  call 
them  the  reign  of  Solomon, 


288 

tions  of  the  Prophets  respecting  a  future  reign,  like  that  of 
Solomon,  proceeded  from  these  as  their  models.  In  the 
Psalms,  too,  when  quiet  happiness  is  represented,  the  name 
of  Solomon  characterizes  it,  and  that  golden  epithalamium 
in  the  45th  sings  of  a  righteous  sceptre,  a  peaceful  reign,  a 
kindness  to  the  oppressed,  in  the  very  style  and  language  of 
this  promise. 

Mount  Zion  also,  the  seat  of  the  ever  flourishing  realm  of 
David,  accompanied  it  in  like  manner  to  later  times.  Small 
as  it  was,  it  was  to  become  the  chief  of  the  nations  ;  dry  and 
parched  as  it  was,  from  it  were  to  flow  living  streams.  From 
Zion  was  to  go  forth  the  law,  and  the  doctrine,  which  should 
bless  all  nations.  For  the  king  of  this  mountain  was  to  pre- 
serve for  the  earth  tranquility,  joy,  light,  and  blessedness. 

Its  foundation  is  in  the  holy  mountains, 
Jehovah  loveth  the  gates  of  Zion, 
More  than  all  the  dwellings  of  Israel. 

Glorious  words  are  spoken  of  thee, 
O  thou  city  of  God.*     (Change  of  tone,) 
"  Egypt  and  Babylon  will  be  counted 
To  the  nation,  that  acknowledgeth  me, 
Philistia,  Ethiopia,  and  Tyre 
Shall  be  as  those  born  there. 
To  Zion  it  shall  be  said. 
This  and  that  man  were  born  in  her. 

The  Highest  himself  hath  founded  her, 
Jehovah  himself  counts  to  her  her  people, 
"This  and  that  man  was  born  there." 

The  princes  as  well  as  the  least. 
All  rejoice  m  her.t 

What  praise  is  this,  with  which  in  lyric  garlands,  this  city 
of  God,  the  royal  city,  is  adorned!  All  shall  come  together 
here,  as  to  its  proper  home.  In  it  are  sacred  songs  and 
jubilant  dances,  in  which  rich  and  poor  form  one  responsive 

*  The  oracle  is  here  introduced,  and  hence  the  change  of  tone. 
t  The  reading  of  the  last  lines  is  doubtful. 


289 

chorus.  We  may  call  to  mind  many  other  Psalms,  in  which 
Salem  is  represented,  as  the  city  of  God,  and  of  an  everlas- 
ting kingdom,  as  the  head  of  the  nations  of  the  earth,  and 
anticipate  the  rich  development  of  the  Prophets. 

NoTK.    The  author  inserts  here  a  piece  of  poetry  of  several  pages,  by 
J.  H.  Schmid,  a  German,  which  I  venture  to  omit,     Tr. 


25 


Xli. 

General  view  of  the  period  under  David  and  Solomon.  What  we  have 
still  extant  from  the  productions  of  that  period.  Influence  of  these  on 
the  writings  of  the  Prophets.  By  what  causes  the  spirit  of  the  Pro- 
phets was  awakened  and  animated.  Proofs  in  respect  to  Hosea  and 
Isaiah.  The  new  lineage  of  David  and  Son  of  God.  Images  of  roy- 
alty. Their  origin,  and  development  of  their  traits  from  ancient  pro- 
phecies and  Psalms.  How  the  fortunes  of  David  were  applied  by  the 
Prophets.  How  Jerusalem  and  Zion  are  employed  in  their  figurative 
language.  Specimens.  Principle  on  which  they  unfolded  ancient  pro. 
raises  and  historical  incidents.  Difference-between  the  higher  and  low- 
er economy  of  God.  Comparison  of  Moses  with  some  other  distin- 
guished individuals  of  biblical  history. 

Under  the  reign  of  David  and  Solomon  Judaea,  considered 
as  a  kingdom,  was  in  the  most  flourishing  condition,  which  it 
ever  attained.     It  extended  from  the  Mediterranean  to  the 
Euphrates,  and  from  the  desert  in  the  South  to  Mount  Liba- 
nus.     Its  kings  were  respected,  and  the  country  enjoyed  the 
advantages  of  its  beautiful  situation,  even  in  regard  to  com- 
merce.    The  natural  cpnsequence  was,  that  the  names  of 
these  kings  became  classical  in  history  and  poetry  for  all  suc- 
ceeding times.     Their  age  was  alone  renowned,  so  long  as 
kings  continued  to  reign.     For  these  it  was  now  their  highest 
glory,  that  they  sat  upon  the  throne  of  David,  and  were  priv- 
ileged to  call  themselves  his  sons  and  successors.     Such  they 
were,  but  not  in  regard  to  his  prosperity.     For,  Solomon  alone 
excepted,  (and  even  his  reign  scarcely  reached  the  expecta- 
tions, that  were  indulged,  and  by  no  means  to  the  ideal  of  the 
72d  Psalm)  the  kingdom  of  David,  as  a  whole,  soon  went 
down.     It  was  divided  after  the  death  of  Solomon,  and  the 
smaller  part  only  fell  to  the  family  of  David.     Both  kingdom? 


291 

were  the  theatre  of  commotion  and  anarchy,  and  subject  to 
the  frequent  incursions  of  their  neighbours,  until  all  was  lost 
in  the  captivity.  The  species  of  poetry,  therefore,  which  is 
the  daughter  of  victory,  of  tranquility,  and  prosperity,  found 
no  longer  an  age  so  splendid  and  favourable  for  its  produc- 
tion, as  it  enjoyed  under  David  and  Solomon. 

It  is  matter  of  regret,  too,  that  of  the  productions  of  that  pe- 
riod nothing  remains  to  us,  but  the  songs  of  the  temple,  and 
such  as  relate  personally  to  the  king  and  to  the  kingdom.  For 
it  IS  plain,  that  the  Psalms,  and  the  writings  of  Solomon  are 
devoted  to  one  or  the  other  of  these  purposes.  The  bridal 
song  of  the  45th  Psalm  has  only  been  preserved  to  us,  because 
it  celebrated  the  praises  of  a  king,  and  the  hopes  of  his  king- 
dom, out  of  divine  oracles,  and  was  also  valued  as  of  a  reli- 
gious character.  The  Song  ^of  Solomon  and  the  Proverbs 
would  not  have  been  preserved,  had  they  not  been  adorned 
with  the  name  of  Solomon,  and  had  not  the  later  age,  when 
these  writings  were  collected,  found  in  the  former  already  a 
favourite  mystical  sense,  a  description  of  a  future  period  like 
the  reign  of  Solomon.  As  a  bridal  and  love  song  of  any  other 
poet,  it  would  never  have  been  preserved. — We  have,  there- 
fore, from  the  most  flourishing  period  of  Hebrew  poetry  but  a 
scanty  remnant,  such  as  could  be  saved  in  the  general  wreck 
of  the  captivity,  by  reverence  for  the  names  of  their  ancient 
kings,  their  religion,  and  the  history  of  the  kingdom.  The 
voice  of  the  bridegroom  and  the  bride,*  those  joyous  songs  of 
the  harvest  and  the  vintage,!  of  which  mention  is  so  often 
made,  are  no  longer  e.xtant.  The  voice  of  the  grinder  at  the 
mill,t  and  of  other  kinds  of  employment,  is  silent,  and  all  the 
daughters  of  musick  are  sleeping  in  the  dust.  As  an  emerald 
set  in  gold,  so  is  the  melody  of  musick  with  festive  wine,||  but 
it  IS  heard  no  more.  The  joy  and  mirth  of  their  rural  feasts 
are  swept  away  from  their  fields,  and  we  hear  no  more  the 
*  Jer.  vii.  34.  +  Isa.  ix.  3.    Jer.  xxv.  10. 

t  EccL  xii.  4.  11  Sirach  xxvii.  5. 


292 

hedad,  the  jubilant  cry  of  the  wine  treader  in  his  song.*  How 
unfair  is  it  then,  to  compare  the  poetry  of  this  people,  as  a 
whole,  with  that  of  other  nations,  when  we  have  but  one  or 
two  branches  of  the  tree,  the  poetry  connected  with  religious 
worship,  and  that  relating  to  the  king,  or  what  was  consider- 
ed as  such.     The  remainder  was  not  collected,  or  was  lost. 

But  as  the  songs  of  Moses,  so  the  Psalms,  as  illustrative  of 
these,  had  a  great  influence  on  later  times.  They  were  (pro- 
bably at  first  only  to  the  72d  psalm)  the  song  book  of  the  na- 
tion, or  at  least  of  the  temple  and  of  the  Prophets.  In  look- 
ing at  the  individual  characters  of  the  latter,  we  shall  see  how 
closely  they  adhered  to  the  language  of  the  sanctuary,  and 
how  richly  they  paraphrased  them  in  their  animated  appeals. 
It  will  now  be  my  purpose  only  to  show  in  general  the  influence 
which  the  so  called  Messiah  or  royal  psalms  have  had  on  the 
voices  of  the  Prophets;  and  I  say  in  a  word,  that  these,  to- 
gether with  the  ancient  prophecies,  have  not  only  awakened 
the  voice  of  the  Prophets,  hut  the  rich  and  expanded  views  of 
these  latter  are  obviously  the  development  of  the  former. 

I.  To  the  offspring  of  David  were  given  by  divine  declara- 
tions great  promises  respecting  an  everlasting  kingdom,  a  new 
establishment  of  it,  and  a  ininre  period  of  great  happiness  and 
prosperity .  As  then  the  kingdom,  through  the  fault  of  Sol- 
omon, Rehoboam,  and  other  kings,  was  sunk  into  a  low  con- 
dition, when  God  at  length  awoke  thev  oice  of  the  Prophets, 
what  could  they  say  to  the  people  other  than  "ye  are  fallen 
and  debased."  What  else  could  Hosea  say  to  the  kingdom  of 
Israel,  but  "turn  again  to  the  righteous  Jehovah,  for  ye  have 
gone  astray.  Instead  of  going  to  the  calves,  go  into  the  des- 
erts of  Judah,  to  the  temple  of  him  to  whom  ye  belong,  he 
will  meet  you,  and  receive  you  graciously. "t 

I  will  betroth  thee  unto  me  forever.t 

*  Jer.  xlviii.  33.    tHos.  ii.  14.  xiv.  ii.     tHos.  ii.  19. 


293 

I  will  betroth  thee  unto  me  in  righteousness, 
In  judgdment,  in  loving  kindness,  and  mercy. 
In  faithfuless  will  I  betroth  thee. 
And  thou  shall  again  acknowledge  Jehovah, 

It  is  the  wish  of  the  Prophet,  that  Israel  and  Judah  should 
again  become  one  kingdom,  and  he  represents  the  re-union 
under  the  symbol  of  a  marriage.  This  sentiment  pervades  his 
whole  Prophecy,  and  is  of  political  import.  He  allures  thera 
with  a  voice  of  friendship  back  to  the  wilderness  of  Judah, 
to  the  House  of  God,  and  the  family  of  David,*  that  they  too 
may  enjoy  the  blessings,  which  were  promised  that  line  of 
kings.  For  all  the  more  ancient  blessings  of  Abraham,  of 
Judah,  and  Moses,  were  confirmed  by  the  divine  declarations 
and  the  Psalms  to  the  offspring  of  David.  He  foresees,  also, 
future  times  of  happiness,  in  which 

The  erring  children  of  Israel  return, 
Add  seek  Jehovah,  their  God,  and  David,  their  king. 
And  honour  Jehovah,  and  his  fatherly  kindness, 
In  the  latter  days. 

So  spake  a  PropJiet  of  Israel, and  the  sages  in  the  kingdom 
of  Judah  must  still  more  clearly  unfold  their  views  concerning 
these  ancient  blessings,  and  ordinances  of  the  realm.  When 
Jsrael  was  often  laid  waste,  and  even  now  was  on  the  point  of 
being  carried  away  captive,  God  awoke  in  the  scarcely  more 
happy  Judah  the  voices  of  many  Prophets  at  once,  which  the 
spirit  of  Isaiah  was  probably  instrumental,  if  not  in  originally 
calling  forth,  at  least  in  animating  and  encouraging.  They 
saw  the  fate  of  their  sister  kingdom,  the  greatest  part  of  the  na- 
tion, they  felt  their  own  misery,  and  turned  themselves  back  for 
encouragement  to  those  Prophecies,  wliich  God  had  given  con- 
cerning the  race  and  lineage  of  David.     The  stock  of  David 

stood  contemned,  small,  and  almost  dried  up  ;  but  with  strong 
*Hosea  ii.  11.  vi.  1. 

25* 


294 

faith  in  the  inviolable  word  of  God,  and  the  oath,  which  he 
had  sworn  to  David,  they  saw  a  new  shoot  arise  from  its  root, 
and  to  that  they  applied  all  the  blessings,  which  God  had 
pronounced  in  ancient  times.  This  is  the  key  to  Isaiah's 
first  images, 

THE  NEW  LINEAGE  OF  DAVID.* 

Behold  I  Jehovah,  Jehovah  Sabaoth, 
Smitea  off  ike  branch  with  '"earful  crash, 
The  lofty  trunks  are  hewn  down. 
The  proudly  exalted  are  humbled, 
The  thick  forest  is  cut  down  with  the  axe, 
The  groves  of  Libanus  by  a  mighty  arm. 

But  anew  branch  springs  from  the  stem  of  Jesse, 
A  shoot  shall  grow  up  from  his  roots. 
And  the  spirit  of  Jehovah  shall  rest  upon  him, 
The  spirit  of  wisdom  and  of  understanding, 
The  spirit  of  prudence  and  of  heroism, 
The  spirit  of  knowledge  and  of  the  fear  of  Jehovah, 
And  cause  him  to  breath  in  the  fear  of  Jehovah. 

He  judgeth  not  by  the  sight  of  the  eye. 
Nor  decideth  by  the  hearing  of  the  ear. 
He  giveth  judgment  to  the  poor  uprightly, 
Avengeth  with  equity  the  oppressed, 
And  smiteth  the  land  with  his  royal  word. 
With  the  breath  of  his  lips  he  slayeth  the  wicked. 
With  righteousness  he  girdeth  his  loins,  * 

And  faithfulness  is  the  girdle  of  his  reins. — 
And  then  shall  the  root  of  Jesse 
Become  as  the  banner  of  the  (ancient)  tribe, 
For  which  the  nations  shall  enquire. 
And  count  it  glorious  to  enjoy  the  rest  it  gives. 

It  would  be  stranwe,  if  every  one,  acquainted  with  the 
ancient  Prophecies  respecting  Judah  and  the  lineage  of  David, 
did  not  recognise  in  every  trait  the  development  of  their  ex- 

*  Isa.  X.  33.  xi.  1—10. 


295 

pressions  and  images.  The  staff'  of  Judah  is  known  from  the 
blessing  of  Jacob,  and  grew  into  the  royal  sceptre  of  David. 
Now  it  is  dried  up  to  the  root,  and  the  Prophet  sees  a  new 
shoot  spring  forth,  which  becomes  again  a  leader,  and  an 
army  banner,  as  Judah  was  once  destined  to  be.  The  nations 
enquire  after  it,  and  consider  its  protection,  honor,  safety,  and 
tranquility  ;  as  formerly  the  nations  were  to  depend  on  Judah 
for  support.  All  the  attributes  of  the  future  monarch  are  from 
the  history  of  Solomon,  and  the  blessings  pronounced  upon  him. 
He  was  renowned  for  his  wisdom,  and  the  future  Solomon  is  to 
excel  him  sevenfold  in  wisdom  and  divine  gifts.  The  pic- 
tures of  the  righteousness  of  his  reign  are  from  the  Psalms, 
which  relate  to  Solomon,  as  well  as  the  beautiful  picture  of  a 
golden  age  under  his  dominion,  which  immediately  follows 
the  above,  and  which  I  have  not  translated.  Even  the  pecul- 
iar expression,  "to  breath  or  smell  in  the  fear  of  Jehovah," 
seems  to  have  been  occasioned  by  the  oracular  language  in 
the  last  words  of  David.*  The  Prophet  unfolded  the  ancient 
oracles,  and  combined  them  into  an  image,  that  might  awa- 
ken and  confirm  the  faith  of  his  people.  I  add  here  in  like 
manner  another  passage,  which  has  been  misinterpreted,  or 
thought  obscure,  only  perhaps  because  its  relation  to  the  an- 
cient Psalms  and  historical  incidents  was  not  observed.! 

They  pass  distressed  and  hungry  through  the  land, 

And  in  their  hunger  fret  themselves, 

And  curse  their  God  and  king. 

They  look  toward  heaven,  and  toward  the  earth, 

But  darkness  and  distress  are  over  all, 

*  According  to  this  a  ruler  was  promised,  who  should  rule  in  the  feat 
4of  God.  Isaiah  who  is  fond  of  paranomasia  has  put  together  several 
like  words. 

tisa.  viii.21— ix,  7. 


296 

Thick  darkness,  and  redoubled  night.* 

No  dimness  now,  where  late  thick  darkness  reigned, 

Like  those  old  ti:7:es,  when  he  in  Zebulon 

And  Naphthali  at  first  threw  off  the  yoke. 

He  renders  glorious  in  the  latter  days  ' 

The  country  by  the  sea  beyond  the  Jordan, 

The  anarchy  of  nations. 

The  people  that  were  walking  in  darkness, 

Behold  a  great  light. 

The  dwellers  in  the  land  of  blackest  night. 

On  them  hath  light  shone  forth. 

The  people  are  increased,  and  great  tools  their  joy. t 

They  joy  before  thee  like  the  joy  of  harvest. 

As  men  rejoice  when  they  divide  the  spoil. 
For  thou  didst  break  their  heavy  yoke, 

The  rod  which  smote  their  shoulders, 

The  sceptre  of  their  oppressors, 

As  in  the  time  of  Midian, 

The  Prophet  could  not  have  said  more  disthictly,  at  what  he 
aimed  in  every  thing,  and  from  whence  his  images  were 
drawn.  These  were  from  the  times  of  Midian,  and  therefore 
from  the  victorious  times  of  the  Judges.  At  that  period  in 
the  North  part  of  the  country  a  great  deliverance  was  wrought.  J 
Then  in  the  obscure  forests  of  Naphthali  and  Zebulon  the 
light  of  freedom  went  forth  over  all  the  land.  So  now  also  in 
this  Northern  press  of  nations  ;  in  the  way  along  the  sea  of 
Galilee,  where  now  the  hostile  Syrians  are  exercising  their 
oppressions,  the  light  of  freedom  is  going  forth,  and  there 
shall  be  joy  and  jubilee,  like  that  of  the  song  of  Deborah. 

*  It  is  the  method  of  Isaiah  to  contrast  the  present  and  melancholy 
with  the  .'jture  and  happy  condition,  and  these  must  be  taken  together 
here,  tlijaf^h  indifferent  chapters. 

1 1  take  liie  particle  here  for  the  interjection,  expressing  a  wish,  and  a 
feeling  of  joy,  utinam,  O  sil  as  it  often  occurs. 

t  Jud.  iv.  5.  In  Harosheth  i.  e.  the  forest  of  nations,  as  now  n 
Galilee,  in  tiio  heaped  up,  confused  nations,  which  pressed  upon  then 
from  above . 


297 

For  all  the  weapons  of  tumultoHS  war. 

And  all  the  warriors  harness,  dipped  in  blood, 

Shall  now  be  burned,  as  fuel  for  the  flame— 

For  unto  us  a  king  is  born, 
And  unto  us  a  son  is  given.  ' 

The  staff  shall   be  upon  his  shoulder, 
His  name  is  called,  the  wonderjul, 
The  counsellor,  the  mighty  hero, 
My  father  to  eternity, 
The  prince  of  peace. 

Could  the  Prophet  indicate  his  purpose  in  any  way  more 
distinctly  ?  He  does  not  surely  speak  of  a  Hezekiah,  or  of 
his  son,  as  if  he  were  writing  a  birth-day  ode,  but  of  a  king, 
who  should  bear  all  the  names  and  blessings  of  the  offspring 
of  David,  and  bring  the  promised  golden  age.  He  is  called 
therefore,  son,  and  begotten,  i.  e.  the  begotten  of  God,  an  ex- 
pression- already  consecrated  by  the  Psalms.  The  Sceptre, 
which  Judah  bore  before  his  feet,  he  lays  iqwn  his  shoulder — 
and  thus  in  him  revives  Judah,  the  ancient  prince  of  the 
tribes.  His  name  is  called  rconderful !  and  so  David  often 
called  himself,  when  as  the  stone,  that  was  rejected,  he  had 
now  become  the  corner  stone.*  So  the  angel  called  himself, 
who  announced  the  birth  of  Sampson. t  He  is  called  coun- 
sellor and  mighty  hero,  for  Isaiah  usually  couples  the  two  to- 
gether to  intimate,  that  he  is  to  be  prudent  in  counsel,  and 
mighty  in  deeds,  as  was  remarked  in  treating  of  the  pre- 
previous  prophecy.  My  father  henceforth  forever  he  calls 
him  also,  and  does  not  venture  even  to  change  the  grammati- 
cal peculiarity  of  person,  which  often  stands  in  the  Psalms 
and  benedictions,  "  he  shall  call  me,  my  father!  and  I  will 
establish  his  kingdom  forever. "J  Finally  prince  of  peace,  as 
tlie  name  of  Solomon  imports,  and  as  the  Psalms  explain  it. 
The  Prophet  compresses  into  the  names  all  which  he  could 

•  Ps,  cxviii.  32.  23.     t  Jud.  xiii.  18.     t  Ps.  Ixxxix.  27.  8  Sam.  rii  14. 


298 

bring  together  concerning  the  blessings  and  the  glory  of  the 
offspring  of  David. 

And  great  shall  his  dominion  be, 
And  endless  peace  shall  reign 
Upon  the  throne  of  David  in  his  kingdom, 
That  he  may  order  and  establish  it, 
With  righteousness  and  judgment 
From  henceforth  and  forevermore. 
The  zeal  of  Jehovah  Sabaoth 
Will  perform  this. 

That  is  zeal  for  his  own  honour,  for  all  these  words  were 
promises  of  God  respecting  the  lineage  of  David,  which  are 
here  repeated. 

I  cannot  indulge  myself  in  a  description  of  the  golden  age, 
which  the  Prophets  connect  with  the  reign  of  this  new  king, 
the  general  amount  of  the  whole  is  however,  that  he  was  to  be 
a  shepherd  like  David,  a  peaceful  prince  like  Solomon,  a  right- 
eous  judge,  a  mighty  hero,  and  a  restorer  of  the  fear  of  Jeho- 
vali.  The  presence  of  Jehovah,  his  righteousness,  goodness 
and  saving  efficacy  were  to  be  manifested  in  him,  and  he  was 
'o  be  addressed  with  the  acclamation,  Jehovah  our  righteous' 
ntss,  Jehovah  our  helper.  In  treating  of  the  Prophets  we  shall 
errquire  concerning  the  origin  of  these  denominations,  and  it 
will  appear,  that  among  them,  before  and  during  the  captivity, 
tlie  name  of  a  king,  of  a  new  David,  was  used.  Afterwards, 
when  the  government  was  divided  between  the  prince  and  the 
high-priest,  Zechariah  saw  the  two  anointed  ones  stand  before 
the  throne  of  Jehovah.*  Now  therefore  the  representation  of 
the  shoot  from  the  stock  of  David  became  also  biform,  though 
varying  according  to  the  circumstances  of  the  time.  He  was 
to  build  the  temple  of  the  Lord  like  Solomon,  and  in  the  tem- 
ple to  bear  the  magnificent  apparel  of  the  high  priest.  He 
was  to  reign  on  the  throne  established  by  Jehovah,  but  also  to 

*  Zech.  4.  siv. 


299 

be  a  priest  upon  his  throne,  and  peace  was  to  be  between  them.* 
Finally  Malachi  returns  to  the  most  ancient  economy,  and 
brings  back  Moses  and  Elias,  the  ancient  messengers  of  God, 
who  has  established  the  covenant  in  their  purifying  spirit. — 
Thus  the  prophecy  always  clothed  itself  in  the  costume  of  the 
age ;  while  there  were  kings,  it  adhered  for  the  most  part  to 
the  promise  in  relation  to  a  king,  which  is  celebrated  in  the 
89th  Psalm. 

I  sing  the  mercies  of  Jehovah  forever, 
I  will  proclaim  with  my  mouth 
Thy  faithfulness  from  age  to  age. 

And  say,  for  us  shall  grace  be  ever  sure, 
Thy  words  shall  be  established  like  the  heavens. 
"  For  I  confirmed  a  covenant  with  my  chosen, 
I  swore  to  David  my  servant. 
Thy  seed  will  I  establish  forever, 
And  build  thy  throne  form  age  to  age." 
The  heavens  bear  witness  to  thy  wondrous  work, 
The  assembly  of  saints  praise  thy  faithfulness. 

This  did  the  Prophets,  they  named  the  future  king,  the  ser- 
imnt  of  God,  David. 

2.  Still  farther,  they  develope  in  him  the  fortunes  of  David 
and  of  the  seed,  which  was  promised  him.  David  himself  was 
doomed  to  suffer  much,  before  he  could  establish  his  extensive 
kingdom,  and  the  other  was  to  be  chastened  with  the  rod  of 
men,f  though  the  favour  of  Jehovah  his  father  should  not 
wholly  depart  from  him,  and  both  the  suffering  and  triumph 
were  applied  by  the  Prophets,  amidst  all  the  calamities,  which 
they  witnessed,  to  the  future  king  and  his  kingdom. — This  is 
the  key  to  the  remarkable  and  apparently  contradictory  repre- 
sentations of  the  Prophets.  The  22d,  and  all  the  Psalms  of 
David,  descriptive  of  his  afflictions,  were  unfolded,  and  conso- 
lation given  to  oppressed  and  suffering  Israel  by  the  consider- 

*2  Sam.  vn.  14.     tZech.  vi.  12.  13. 


800 

ation,  that,  as  it  was  the  fate  of  their  glorious  ancestor  in  this 
way  to  attain  his  elevation,  so  it  must  be  theirs,  and  that  of 
their  future  king,  through  oppression  and  suffering  to  be  exal* 
ted  to  dignity  and  honour.  We  accordingly  find  in  the  Prophets 
frequent  applications  of  that  class  of  David's  Psalms  mentioned 
above. 

I  place  here,  as  an  appendix,  the  leading  Psalm  of  this  class 
which  the  Prophets  gradually  unfolded  more  .and  more,  and, 
with  which  they  sought  to  comfort  their  depressed  people  ; 
the  Psalm,  with  the  first  expressions  of  which  the  most  exalted 
sufferer  expressed  his  deep  anguish  upon  the  cross. 

I.  THE  SUFFERER. 

A  LAMENTATION,    Ps.  XXII.  1 — 23.* 

TO  THE  CHIEF  MUSICIAN,    AT  THE  DAWN  OP  MOENING, 

A    PSALM  OF  DAVID. 

My  God,  my  God  !  wherefore  dosl  thou  forsake  me  ? 
'  Why  art  thou  far  from  helping  me,  and  from  my  cry? 
My  God,  by  day  I  call,  but  thou  hearest  not, 
I  cry  by  night,  and  find  no  time  of  rest ! 
And  yet  art  thou  the  adorable  one, 
Who  is  enthroned  amid  the  praises  of  Israel.t 
In  thee  our  fathers  trusted, 
They  trusted,  and  thou  didst  save  them, 
They  cried  to  thee,  and  were  delivered. 
Trusted  in  thee,  and  were  not  confounded. 

But  I  am  but  a  worm,  and  no  man, 
Contemned  of  men,  the  people's  scorn. 
All  they,  that  see  me,  scoff  at  me, 

*  By  the  sufferer  here  described,  has  been  understood,  sometimes 
David,  then  Hezekiah,  the  whole  Jewish  nation,  then  again,  an  unknown 
king,  or  hero,  unsuccessfully  contending  with  barbarous  foes,  and  final- 
ly the  Jewish  Messiah.  A  minute  description  even  of  the  last  sufferings 
of  Christ  have  been  sought  for  by  some  in  the  several  traits  in  this  Psalm. 
This  is  not  the  place  to  go  into  a  discussion  of  these  various  views.  I 
may  do  it,  perhaps,  on  another  occasion. 

t  In  the  sanctuary,  where  songs  of  praise  were  sung  to  Jehovah, 


301 

They  pout  the  lips,  and  shake  the  head, 
"  He  calls  upon  Jehovah,  let  him  save  him, 
Let  him  deliver  him,  since  he  delights  in  him." 

Yet  thou  didst  take  me  from  my  mother's  womb. 
And  wast  my  hope  upon  my  mother's  breasts. 
While  laid  upon  the  lap,  I  hung  on  thee, 
And  from  my  mother's  womb  thou  wast  my  God  ! 
Be  therefore,  even  now,  not  far  from  me, 
For  trouble  comes,  and  there  is  none  to  help  ! 

Many  bulls  have  compassed  me  about, 
Strong  bulls  of  Bashan  have  beset  me  round.* 
They  rushed  with  open  mouth  upon  me, 
Like  ravening  and  roaring  lions. 
Like  water  am  I  poured  out. 
And  all  my  bones  are  loosed. 
My  heart  is  melted  like  wax  within  me,t 
My  strength  dried  up  like  a  potsherd. 
My  tongue  too  cleavethto  the  roof  of  my  mouth,. 
And  thou  hast  laid  me  in  the  dust' of  death 
Dogs  have  encompassed  me  around, t 
And  gangs  of  wicked  men  enclose  me, 
They  pierce  my  hands  and  feet. 
I  might  count  over  all  my  bones, 
They  see  it,  and  with  joy  they  gaze  upon  me. 
They  even  now  divide  my  garments. 
And  cast  lots  upon  my  vesture. || 

But  be  not  thou,  Jehovah,  far  from  me. 
My  strong  deliverer,  haste  and  help  me, 

*  The  image  of  a  powerful  and  enraged  enemy.  The  bullocks  of  Ba- 
shan were  distinguished  by  their  strength  and  wildness.  In  the  opinion 
of  some  commentators,  there  is  an  allusion  here  to  the  region,  from 
which  the  enemy  came,  who  threatened  the  royal  Psalmist. 

t  A  vivid  image  of  a  relaxation  and  sinking  of  all  the  energies. 

t  An  image  not  unusual  in  the  East  of  swarming  and  piratical  enemies. 
Dogs  running  loose  without  masters  are  even  more  bloodthirsty  than 
wolves. 

tl  They  are  so  sure  of  my  death,  as  already  in  thought  to  divide  my 
possessions. 
26 


302 

Deliver  my  life  from  the  sword,* 
My  soult  from  the  power  of  the  dog. 
Rescue  me  from  the  lion's  mouth, 
And  save  me  from  the  bullock's  horns.l 
Among  my  brethren  then  will  I  extol  thee, 
And  praise  thee  in  the  congregation. 

II.  THE  SUFFERER  DELIVERED. 

Psalm  xxii.  24— 32.|| 

Ye,  that  fear  Jehovah,  praise  him  I 
All  ye  offspring  of  Jacob,  glorify  him, 
And  reverence  him,  ye  seed  of  Israel, 
For  he  contemneth  not  nor  despiseth 
The  mournful  cry  of  the  afflicted. 
Nor  hath  he  hid  his  face  from  him, 
But  when  he  cried  to  him,  he  heard. 

My  song  shall  praise  thee  in  the  congregation, 
Before  thy  servams  will  I  pay  my  vows. 
Eat,  and  be  satisfied,  ye  humble  sufferers, 
Ye,  that  seek  him,  praise  Jehovah, 
Your  heart  shall  be  revived  forever,§ 
And  all  inhabitants  of  the  earth. 
Remembering  shall  turn  to  Jehovah, 
And  all  the  tribes  of  men  worship  him. 
For  to  Jehovah  doth  the  kingdom  pertain, 
And  he  is  ruler  among  the  nations. 

*  The  sufferer  here  is  anxious  to  be  assured  of  the  interposition  of  Je- 
hovah, and  does  not  yield  himself  to  ihc  death,  that  is  threatened,  so  wil- 
lingly  as  the  dying  Saviour. 

t  My  darling,  my  dearest  part,  my  life,  my  soul. 

t  Literally  the  wild  ox  or  buffalo,  an  image  of  powerful  and  enraged 
enemies. 

II  This  second  part  of  the  Psalm  has  a  very  different  tone  and  charac- 
ter from  the  first,  and  is  neither  so  powerful  in  language,  nor  rich  in  sen- 
timent. In  the  circumstances  of  the  case  we  should  naturally  expect  it 
to  be  otherwise,  and  many  commentators  consider  this  a  distinct  Psalm, 
designed  to  accompany  the  offering  of  sacrifice. 

§  Rich  and  poor  partook  of  the  sacrificial  feasts. 


303 

Let  them  that  eat  the  fat  of  the  earth,  worship  him, 

And  them,  that  are  humble,  bow  before  him, 

Whose  souls  are  vexed  with  care  1* 

The  future  generations  shall  revere  him, 

And  shall  be  counted  as  his  people. 

They  come  to  make  his  kindness  known. 

And  what  he  hath  performed,  to  future  times  I — 

3.  Zion  and  Jerusalem  also  passed  into  the  Prophets  in- 
vested with  the  character,  which  had  been  given  them  in  the 
Psalms.  The  residence  of  the  most  renowned  of  the  ancient 
kings  was  to  be  the  yet  more  magnificent  seat  of  a  future  king, 
still  more  glorious  than  David,  who  should  reign  in  Zion,  as 
the  peculiar  representative  of  Jehovah. 

Arise,  be  light !  for  thy  light  cometh  If 
Jehovah's  glory  goeth  forth  upon  thee. 
Lo  !  darkness  covereth  the  earth. 
And  deep  obscurity  the  nations ! 

But  upon  thee  Jehovah  goeth  forth, 
His  glory  now  is  visible  upon  thee. 
And  all  the  nations  come  to  thy  light, 
And  kings  to  the  brightness,  that  riseth  on  thee. 

Lift  up  thine  eyes  around  and  see, 
They  all  assemble  themselves,  and  come  to  thee. 
Thy  sons  are  come  from  far, 
From  far  they  bring  to  thee  thy  daughters. 

Then  shalt  thou  see,  and  rejoice. 
Thy  heart  shall  leap,  and  be  exalted. 
When  the  tumultuous  sea  shall  turn  to  thee, 
And  nations  bring  to  thee  their  wealth. 

The  caravans  of  camels  cover  thee. 
The  dromedaries  of  Midian  and  Ephah. 
All  they  from  Sheba  come, 
They  bring  thee  gold  and  incense, 
And  praise  the  glory  of  Jehovah. 

The  flocks  of  Kedar  are  assembled  unto  thee, 
The  rams  of  Nebaioth  are  made  to  serve  thee, 

*  Rich  and  poor,  joyous  and  sad,  i.  e.  all  men  should  honour  Jehovah, 
t  By  the  side,  on  the  border,  or  distant,  as  the  parallelism  requires. 


304 

'  They  come  acceptably  upon  mine  altar, 

And  I  will  glorify  the  house  of  my  glory. 
Who  are  these,  that  fly  as  clouds, 
And  as  the  doves,  that  flock  to  their  houses  ? 
For  now  the  isles  are  waiting  my  command, 
And  ships  of  Tarshish  are  made  ready, 

To  bring  thy  sons  from  distant  lands. 
Their  silver  and  their  gold  with  them,  t 

Devoted  to  the  glory  of  Jehovah, 
The  holy  God  ot  Israel,  who  glorifieth  thee. 

The  sons  of  strangers  build  thy  walls. 
Their  kings  shall  minister  unto  thee, 
For  in  my  wrath  I  smote  thee, 
But  in  my  favour  hava  I  mercy  on  thee. 

Thy  gates  shall  be  continually  open, 
Nor  day  nor  night  shall  they  be  closed. 
To  bring  to  thee  the  riches  of  the  nations, 
And  that  their  kings  too  may  be  brought. 

Let  one  read  the  22d,  72d,  87th,  102d  and  other  Psahns, 
and  compare  them  with  this  passage,  and  he  will  at  once  per- 
ceive, that  expressions  in  them  respecting  the  coming  of  for- 
eigners to  Jerusalem,  worshipping  there,  and  being  accounted 
as  natives,  are  here  merely  unfolded,  though  with  the  greatest 
richness  and  beauty.  The  nations  and  regions  named  by  the 
Prophet  are  the  very  same,  too,  which  occur  in  the  Psalm 
concerning  Solomon.* 

So  i'  is  with  Zion,  the  dwelling  place  of  God,  and  the  pe- 
culiar crown  of  the  country.  What  the  festival  and  national 
Psalms  sung  of  present  circumstances,  the  Prophets  applied 
to  adorn  their  views  of  the  future  period  of  the  reign  of  Jeho- 
vah. There,  in  that  expected  day,  this  little  mountain  was  to 
be  exalted,  its  diminutive  brook  become  a  river,  and  water  the 
parched  desert. — It  is  absurd  to  suppose,  that  the  Prophets 
meant  all  this  to  be  taken  in  its  literal  and  sensuous  import,  as 
if  Mount  Zion  was  suddenly  to  swell  to  a  giant  range,  and  all 

*  Compare  Isa.  Ix.  G.  7.  13.  with  Ps.  Ixxii.  10,  15.  16, 


305 

the  brass  and  iron  of  the  temple  become  go!d  and  silver.  So 
::;oon  as  we  know,  whence  they  derived  these  figurative  repre- 
sentations, that  they  did  not  invent  them  themselves  and  to 
please  their  own  fancy,  but  pictured  their  conceptions,  and 
sketched  their  hopes  in  the  ancient  known  language  of  na- 
tional songs  and  national  hopes,  we  shall  cease  to  think  of 
such  sensuous  interpretations,  which  to  a  great  extent  are 
self-contradictory,  and  at  the  same  time  shall  be  as  far  removed 
at  least  from  their  opposite,  the  obscure  abyss  of  mysticism. 
We  shall  see  how  they,  as  men  of  sound  understanding,  and 
as  the  divine  sages  of  their  nation,  did  what  all  true  philoso- 
phers do  with  the  works  of  God  in  nature. 

These  observe,  and  analyze,  study  the  laws,  the  course, 
and  ultimate  tendency  of  the  phaenomena  of  nature,  and  in 
like  manner  they  fixed  their  attention  on  the  covenant  of  Je- 
hovah, their  ever  true  and  faithful  God,  considered  his  dec- 
larations, unfolded  the  import  of  his  words,  studied  ancient 
customs  and  the  character  of  individuals,  accommodated  the 
incidents  of  more  ancient  times  to  their  own  age  and  saw  in 
both  the  germs  of  the  future  already  beginning  to  unfold.  The 
Spirit  of  Jehovah  was  their  guide,  forj  their  visions  were  not 
unmeaning  raptures,  but  calm  predictions,  determinations  and 
prospective  views,  in  accordance  with  a  new  series,  ordained 
in  higher  dignity. 

This  seems  to  me,  to  be  the  true  link  of  connexion  in  the 
writings  of  the  Prophets,  and  the  best  key  to  their  hidden 
treasures.  While  we  consider,  whence  they  derived  these 
images,  for  what  end  they  used  them,  to  what  period,  and  un- 
der what  new  form,  each  applied  his  own,  we  draw,  as  it 
were,  with  them  from  the  same  consecrated  fountains,  and  fly' 
as  they  did,  like  bees  in  all  directions,  and  extract  our  sweets 
from  every  flower  of  the  ancient  world.  The  rich  garden  of 
ancient  divine  oracles,  in  history,  in  the  benedictions  and 
Psalras,  in  our  present  position  lie  behind  us,  the  collected 
26* 


306 

and  elaborated  Ackers  of  the  Prophetick  books  before  us,  a 
beautiful  and  instructive  prospect. 

And  when  we  observe  step  by  step,  how  always  the  thoughts 
of  God  are  higher,  than  the  mere  human  conceptions  of  even 
the  wisest  favourites  of  heaven  ;  how  all  these  saw  only  in 
their  own  sphere,  and,  even  in  the  light  of  Divine  inspiration, 
oould  conceive  of  the  future  only  according  to  the  measure  of 
their  own  experience,  while  he,  however,  went  on  with  his 
own  infinite  designs,  and  from  their  words  and  views  often 
unfolded  conceptions,  which  had  probably  never  entered  their 
narrow  minds ;  how  clearly  do  we  see  the  difference  between 
the  higher  economy  and  purposes  of  God,  and  that  loioer  econ- 
omy, which  falls  under  our  immediate  observation  ! 

It  is  undoubtedly  true,  as  expressed  in  the  eulogy  upon 
Moses  attached  to  the  close  of  his  history,  that  "there  arose 
not  a  Prophet  since  in  Israel  like  unto  Moses,  whom  the  Lord 
knew  face  to  face,"  for  in  the  whole  period,  which  we  have 
passed  through  we  find  none,  who  will  bear  a  comparison  with 
him.  Samuel  had  a  ray  of  his  light,  but  not  his  power ;  he 
could  not  raise  up  the  fallen  state,  much  less  bring  it  back  to 
the  unattained  conceptions  of  Moses.  David  had  sensibility 
and  delicacy,  uprightness  and  heroism;  but  he  was  a  king. 
Instead  of  the  publick  good,  the  more  limited  good  of  his 
own  family  occupied  his  mind.  He  encircled  the  Mosaic 
law  with  a  lyrical  garland,  but  could  not  increase  its  perma- 
nent safeguards,  and  still  less  establish  it  upon  a  deeper  found- 
ation. The  wisdom  of  Solomon  passed  into  luxurious  refine- 
ment, the  splendour  and  pomp  of  a  royal  court,  while  the 
economy  of  the  state  was  in  the  mean  tinae  broken  up.  Of 
those,  who  came  at  a  later  period,  Elijah  had  an  arm  like 
Moses,  but  his  age  was  too  deeply  sunk ;  he  purified  like  the 
fire  and  the  wind,  but  he  could  not  give  stability  and  life, 
Isaiah  and  other  Prophets  could  speak  like  Moses ;  they  were 
animated  by  his  spirit  and  his  clearsightedness,  but  where  is 
the  work  which  they  accomplished  ?    the  political  edifice, 

\ 


307 

which  they  left  behind  them  ?  Moses  left  it  in  a  form  dis- 
tinctly conceived  and  carried  into  effect  with  an  arm  that  nev- 
er tired.  His  original  plan,  to  build  to  God  an  altar  of  stone, 
and  appoint  the  first  born  throughout  the  land  to  serve  him, 
■was  the  most  simple  and  sublime,  that  has  been  found  in  any 
system  of  national  worship;  and  this  the  Prophets  with  more 
spiritual  views  picture  forth  only  for  a  future  age.  When 
Moses  was  compelled  to  yield  to  his  sensuous  and  rebellious 
{jeople,  who  were  throughout  inclined  to  worship  the  golden 
calf,  how  pure  a  conception  did  he  produce  in  the  tabernacle, 
the  tent  of  the  divine  lawgiver  moving  with  the  movements  of 
a  wandering  people! — The  idea  of  the  most  holy  place,  with 
its  unapproachable  mystery,  containing  only  the  tables  of  the 
law,  which  it  preserved  beneath  the  wings  of  the  mysterious 
^nbol,  is  so  symply  sublime,  that  nothing  can  be  altered  or 
added  without  desecrating  and  debasing  it.  Its  holy  place 
had  nothing  but  the  shew-bread,  the  symbol  of  the  most  an- 
cient family  sacrifices,  which  were  merely  feasts.  Here  stood 
the  most  simple  feast  before  the  eyes  of  Jehovah.  In  front  of 
it  burnt  the  seven  lamps,  the  symbol  of  his  omniscience,  and 
before  that  again  the  golden  altar  sent  up  its  clouds  of  in- 
cense, the  symbol  of  prayer  from  the  most  ancient  times. 
That,  which  properly  constituted  the  temple,  contained  no- 
thing more.  The  blood  of  expiation,  and  that  offered  as  an 
acknowledgment  of  tenure  and  allegiance,  flowed  only  in 
the  outer  court,  and  how  wisely  were  all  these  rights  adapted 
to  the  welfare  of  the  state?  How  well  defined  were  his  laws  ! 
and  how  unweariedly  did  he  labour  to  improve  them!  and 
notwithstanding  all  the  hindrances,  which  might  have  dis- 
couraged the  most  resolute,  never  abandoned  the  purpose  of 
his  life.  .  Even  at  the  last  he  collected  the  energies  of  his 
spirit,  re-ordained  his  system,  and  died  as  a  lawgiver,  who 
knew  his  country,  and  skilfully  adapted  his  institutions  to  it. 
How  wise  and  judicious  too  was  the  plan  of  his  Exodous  from 
Egypt !    Even  the  sea  formed  a  path  ior  him,  which  served  at 


308 

the  same  time  for  a  wall,  through  which  his  people  could  not 
return.  Finally  what  courage,  and  what  a  spirit  must  belong 
to  the  man,  who  in  a  barren  desert  could  control,  cultivate, 
and  soften  a  rebellious  multitude  of  600,000  men !  Truly 
there  arose  since  no  Prophet  in  Israel  like  Moses  ;  the  arm  of 
the  most  powerful  of  them  was  but  the  finger  of  Moses,  and 
the  most  enlightened  of  them  only  reflected  the  glory  of  his 
countenance. 

Before  thee  only  do  I  bow  myself,  thou  heavenly  form,  more 
exalted,  than  Moses,  the  more  beautiful,  as  thou  wast  more  be- 
nign ;  the  more  powerful,  as  thou  didst  more  conceal  thy 
power.  With  twelve  poor,  rude  and  unlearned  disciples  thou 
didst  accomplish  more  than  Moses  with  his  mighty  host,  and 
found  a  kingdom  of  heaven,  the  only  kingdom,  that  from  its 
nature  can  endure  forever.  For  the  whole  world  it  was  dj^ 
tablished  by  thee,  but  only  with  the  smallest  beginning.  The 
seed  was  planted  in  the  earth,  which  still  is  growing,  and 
expanding  to  diffuse  at  length  that  reviving  shade,  to  which 
all  the  Prophets  point  their  predictions,  of  the  future.  En- 
dued with  heavenly  powers,  thou  didst  come  down  to  the 
earth,  and  find  the  predictions  of  the  Prophets  meet  in  thee, 
with  courage  to  fulfil  even  those  of  severest  import,  by  pover- 
ty, by  suffering,  and  by  the  most  shameful  death,  because  in 
this  way  only  could  they  be  fulfilled.  Moses  and  Elias,  the  di- 
vinest  heroes  of  the  ancient  world,  conversed  with  thee  upon 
the  holy  mount,  with  thee  the  third,  the  greatest,  and  most  be- 
nign of  all.  Thou  hast  accomplished  thine  advent,  hast  ac- 
complished and  wilt  accomplish  all  the  predictions  of  the 
Prophets  in  that  work,  which,  though  invisibly,  is  still  and 
ever  progressive.  It  is  the  sole  work  of  its  kind  ever  accom- 
plished in  the  world,  one  which  no  sage,  no  mighty  hero 
could  ever  accomplish,  and  whose  consequences  reach  beyond 
the  boundaries  of  time.  The  beautiful  regions  of  the  Pro- 
phets will  conduct  us  on  our  way  to  that  kingdom,  which  he 
hath  established,  and  towards  which  we  are  now  advancing.. 


306 
REMARK 

OF  THE    FIRST  EDITOR. 

The  continuation  of  this  work,  greatly  as  the  author  de- 
lighted in  the  employment,  and  often  as  he  anticipated  its 
prosecution,  unhappily  never  appeared.  He  wished  for  a 
season  of  leisure  to  be  devoted  to  it,  but  it  never  came.  Only 
a  (ew  leaves  of  the  comniencementof  the  third  part  were  found 
among  his  papers,  which  however  I  would  not  willingly  suffer 
to  be  lost,  especially  as  they  contain  a  recapitulation  of  what 
has  been  said  in  the  previous  parts,  and  a  brief  sketch 
of  the  remainder,  which  was  to  be  concluded  in  the  third 
part.     The  following  is  the  fragment  referred  to. 


We  have  now  so  far  prepared  the  ground,  that  we  may  con- 
template to  advantage  the  growth  and  expansion  of  that  tree 
of  Israelitish  hopes  and  prophetic  anticipations,  on  which  the 
poetry  of  the  Prophets  put  forth  its  flowers.  From  their  pa- 
triarch Abraham  downward,  the  nation  indulged  the  prospect, 
that  through  their  race  all  the  nations  of  the  earth  were  to 
receive  some  great  and  signal  blessing.  The  shepherd  race 
went  down  to  Egypt,  tlie  patriarch  of  the  twelve  tribes  turn- 
ed even  his  dying  eyes  to  the  land,  where  they  were  destined 
to  dwell,  and  arranged  as  it  were  a  prophetic  chart  of  their 
dwelling  places;  but  he  died,  and  Joseph,  tlie  prince  among 
his  brethren,  also  died.  The  people  sunk  into  a  state  of  bon- 
dage, and  almost  abandoned  the  hope  even  of  their  own  de- 
liverance, much  more  of  being  instrumental  in  blessing  all 
other  nations.  Moses  at  length  delivered  them  from  bondage, 
improved  with  great  labour  the  rude  character  of  the  nation, 
received  an  earnest  of  their  future  conquest,  saw  the  land  of 
promise,  and  died.  His  painful  labours  had  been  limited 
within  a  narrow  circle.  He  was  obliged  to  destroy  a  few  in- 
considerable states,  but  the  world  at  large  could  not  feel  his 


310 

beneficial  influence.  Israel,  after  his  death,  but  imperfectly 
conquered  the  promised  land,  and  for  a  long  period  was  op- 
pressed and  reduced  to  a  condition  of  misery,  now  ,by  this, 
and  now  by  that  neigboring  people,  until  a  lion  of  the  tribe  of 
Judah  arose,  and  being  satiated  with  the  spoil  of  nations  re- 
posed himself  upon  mount  Zion,  one  of  the  fruits  of  his  tri- 
umphs. A  star  went  forth  from  Jacob,  a  sceptre  was  raised  up 
in  Israel,  which  smote  the  heads  of  Moab,  made  conquest  of 
Edom,  dispersed  and  overran  the  Amalekites,  the  Kenites, 
and  similar  tribes.  So  long  as  he  lived,  no  one  dared  fully 
to  arouse  the  lion,  though  they  ventured  in  some  degree  to 
excite  him.  But  he  died,  and  his  royal  mind  in  the  anticipa- 
tion of  death  was  filled  with  care  respecting  the  future  inter- 
ests of  his  kingdom.  Hence  God  gave  him  the  promise, 
not  only  that  his  son  should  sit  upon  his  throne,  and  reign  with 
undisturbed  sway  but  that  a  successive  series  of  his  descend- 
ants should  bear  the  sceptre.  This  declaration  of  God  eleva- 
ted his  hopes,  and  animated  his  heart.  It  is  not  only  cele- 
brated in  several  Psalms,  as  a  divine  oracle  respecting  the 
future  interests  of  the  country  and  the  royal  family,  but  the 
dying  king  even  in  his  last  song  encircles  his  temples  with  this 
unfading  laurel.* 

With  hostile  feelings  he  there  reflected  upon  the  malcon- 
tents of  his  kingdom,  on  whom  he  had  tried  every  kindness  in 
vain,  and  whom  he  considered  unfit  and  undeserving  sub- 
jects of  farther  clemency.  But  with  so  much  the  greater  joy 
did  he  reflect  on  the  covenant  in  relation  to  his  own  family, 
which  God  had  established  with  him,  from  which  the  figura- 
tive expressions  in  this  last  song  are  taken,  and  which  is  cel- 
ebrated also  in  the  72d,  89th  and  122d,  Psalms. 

Such  were  the  germs,  from  which  the  tree  of  prophetic  po- 
etry grew  up;  the  benedictions  bestowed  upon  Abraham,  Ju- 
dah, and  David,  and  since  the  two  former  seemed  also  coin- 

*  2  Sara,  xxiii.  1.    See  above  in  the  SI  sectioo. 


311 

cident  to  this  most  victorious,  prosperous,  and  at  the  same 
time  religious  prince,  since  by  his  reign,  his  arrangement  of 
divine  worship,  but  especiaily  by  his  Psalms,  he  formed  a 
marked  epoch,  it  was  in  the  nature  of  things,  that  his  age, 
especially  as  delineated  in  his  Psalms,  should  both  for  the 
Prophets,  who  formed  themselves  according  to  the  spirit  of 
these  songs,  and  for  the  people,  who  sung  them,  and  recalled 
the  events  of  that  period  with  pride,  become  as  it  were  the 
ideal  and  model  of  that,  which  with  more  splendour  they  pic- 
tured as  still  future.  The  blessing  of  Abraham  was  only  in  ve- 
ry general  terms ;  too  comprehensive,  and  too  spiritual  to  ad- 
mit of  particular  representation.  Moses  was  too  far  removed 
from  them,  though  they  took  from  him  for  their  use  all  the 
miracles  of  the  divine  interposition,  both  in  Egypt  and  in  the 
desert,  together  with  the  Shechinah.  David  presented  to 
them  a  character  more  glorious,  and  better  known :  for  the 
people  were  now  accustomed  to  notions  of  royalty.  The  mu- 
tual jealousies  of  the  tribes  had  ceased,  when  most  of  the 
Prophets  wrote,  the  ten  tribes  were  already  in  captivity,  and  a 
small  branch  of  Judah  with  the  royal  stock  of  David  was  all 
that  remained.  To  this  therefore  tended  the  current  of  pro- 
phecy, and  here  the  streams  flowed  together.  The  views  of 
Jacob  and  Balaam,  the  victories,  the  reign,  thepiety  of  David, 
expressed  in  his  Psalms,  the  promise  of  an  endless  period  of 
peace  and  happiness  under  his  posterity,  who  should  succeed 
him  upon  the  throne — all  these  circumstances  were  connect- 
ed with  him,  and  associated  him  in  their  minds  with  their 
glowing  conceptions  of  the  future.  He  is  often  styled  in  the 
Psalms  the  son  of  Jehovah,  the  first  born  of  God,  and  was 
enthroned  near  the  dwelling  place  of  God  upon  his  holy  moun- 
tain. He  brought  nations  into  subjection,  had  a  cultivated 
taste  for  musick  and  poetry,  and  a  regard  for  right,  and  spake 
of  himself  in  his  relation  to  God  with  humility  and  self-abase- 
ment. His  posterity  were  to  enjoy  a  peaceful  kingdom,  and 
his  seed  to  reign  so  long  as  sun  and  moon  should  endure, 


312 

throughout  all  generations.  Judah,  therefore,  David,  Soio- 
mon,  and  their  perpetual  successors,  were  represented  in  the 
times  of  the  future  anointed.  Human  imagination  and  poetry 
can  operate  in  no  other  way.  Even  higher  divine  intuitions 
can  be  expressed  by  them  only  under  known  images  and 
signs,  and  thus  the  poetry  of  the  Jews  naturally  employed  in 
its  representations  the  treasures  of  imagery,  which  it  had,  and 
especially  from  the  most  splendid  era  of  the  national  history. 

Let  us  look  then  at  the  course  embraced  in  the  third  part, 
on  which  we  are  now  to  enter.  After  inquiries  respecting  the 
political  productions  ascribed  to  Solomon,  comes  the  true  and 
characteristick  spirit  of  Hebrew  poetry  in  the  writings  of  the 
Prophets.  We  shall  contemplate  the  individual  characters  of 
the  Prophets,  their  favourite  conceptions  and  views,  together 
with  the  circumstances  of  the  age,  which  served  to  produce 
them.  The  various  and  distinct  colourings  given  to  the  im- 
precations and  predictions  relating  to  other  nations  will  be 
carefully  considered.  We  shall  then  examine  the  change 
produced  in  their  conceptions  by  the  captivity,  the  altered 
character  of  the  imagery  and  figurative  language,  which  now 
appeared — and  so  down  to  the  apocryphal  writings,  in  so  far  as 
these,  as  for  example  the  fourth  book  of  Ezra,  have  the  char- 
acters of  poetry.  Finally  in  the  last  book  of  the  New  Testa- 
ment as  if  by  regeneration  of  all  the  conceptions  and  images  of 
the  ancient  Prophets,  a  new  poetical  shoot  springs  up;  and  at 
once  expands  into  a  tree,  blooming  with  fresh  and  unfading 
flowers. 


INDEX 


OF  THE  PASSAGES  OF  SCRIPTURE  TRANSLATED  AND    EXPLAINED  IN  THIS 
VOLUME. 


Genesis 


ExoD. 


I. 

II.      19 
III.  1. 5. 6 

24 

5 

10 

21 

7 
2 


IV. 

VIII. 
XX. 
XXII. 
XLIX.- 


III.  2. 4.  6: 

14: 

VII.  1  : 

XIII.         2 : 

XIV. 


"     19.24 

XV.  1—22 

XVII.       14 

XIX.        8 

20 

XX.        5 

XXVIII.  30. 36 

XXXII.      18 

29 

34 

XXXIII.  9—23 

27 


P- 

:  p. 
:  p. 
:  p. 
:  p. 
:  p. 
:  p. 
:  p. 
:  p. 

-  P- 
:  p. 

P- 
P- 
P- 

-P- 

:  p. 

:  p. 

:  p. 

:  p. 

:  p. 

:  p. 

:  p, 

:  p. 

:  p. 

:  p, 

■•  P' 


7. 

14. 

14. 

17. 

13. 

12. 

13. 

49. 

13. 
138. 

36. 

87. 

49. 
130. 

75. 

36. 

26. 
179. 

93. 

68. 
168. 
104. 
214. 
131. 

36. 

37. 


12.  ExoD.  XXXIV. 


Num. 


IX. 
XII 
XXI. 


Deut. 


141 


XXII. 

XXVII. 

VI. 

XI. 

XVIII. 

XX. 

XXX. 

XXXII. 

XXXIII. 

XXXIV. 

VI. 

X. 

XIII 

IV. 

V. 

IX. 

XIII— XVI. 

XIV. 

XV. 

1  Sam.  II. 

74.  X. 


7 8 

15-23 

6 

16 

14-30 

24 

21 

4.5 

12-17 

15-20 


74.     Josh 
65. 

130.     JuD. 


P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 

P- 

11-14:  p. 

16.17:  p. 

p.  132 

10:  p. 

P- 

P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 
P- 


11-14  : 
6; 
5 

7—15; 


1—10 
10-13 


37. 

75. 

50. 
171. 
179. 
171. 
104. 

92. 
127. 

50. 132. 
119. 140. 

92. 

20. 
150. 155. 

50. 
182. 
180. 
147. 
169. 

68. 185. 
200. 

184.209. 
203. 
209. 

120.212. 
218. 


314 


INDEX. 


1  Sam.    XVII. 

XIX. 

2  Sajt.  I. 

III. 

VII. 

XXIII. 

1  Kings,  XIX. 

XXII. 

2  Kings,     III. 


Job, 


Ps. 


XXX. 

XXXIIL 

II. 

VI. 

XVII. 

XIX. 

XXII. 

<( 

XXIII. 

XXIV. 

XXXIX. 

XL. 

XLII. 

XLIII. 

XLV. 

L. 

LI. 

LXVIII. 

LXXII. 

LXXIII. 

LXXVI. 

LXXX. 

LXXXII. 

LXXXIV. 

LXXXVII. 

LXXXIX. 

XC. 

XCI. 
XCII. 
XCIV. 


45 
23,24 
19-27 
31-34 

8 

1—8 

8—13 

22,23 

15 

1—8 

23 


1—23 
24—32 


6—10 


18 


2—6 
1—11: 
n-17: 


:  p.  69. 
:  p.  218. 
:  p.  220. 
:  p.  250. 
:  p.  217. 
:  p.  285. 
:  p.  39. 
:  p.  50. 
:  p.  50. 
:  p.  139. 
:  p.     20. 

-  p.  278. 

-  p.  242. 

-  p.  271. 

-  p.  243. 
p.  300. 
p.  302 

p.  232. 
p.  234. 
p.  257. 
p.  110. 
p.  259. 
p.  260. 
p.  236. 
p.  111. 
p.  109. 
p.  70. 
p.  68. 
p.  286. 
p.  253. 
p.  273. 
p.  276. 
p.  101. 
p.  96. 
p.  288. 
:  p.  299. 
p.  89. 
p.  133. 
p.  244. 
p.  268. 
p.  102. 


Ps.  XCIV. 
XCV. 
XCIX 


en.  12,  13.  19- 
CVIII. 


CXIII. 

CXIV. 

CXV. 

CXX. 

CXXI. 

CXXII. 

CXXIV. 

CXXVI. 

CXXVII. 

CXXVIIl. 

CXXIX. 

CXXXII. 


INDEX.  315 

Jer.  XXXI.             22 :  p.  119.  Hos.  XIV.                2 :  p.  152, 

EzECH.  IX.               3 :  p.  107.  Amos,  ///.                  7 :  p.     50. 

Dan.     VII.        9,  10 :  p.    41.  68.Hab.    ///.         p.     77. 

X.                5 :  p.  107.  Mal.      //.                 7 :  p.  107. 

Hos.       //.       11.  14 :  p.  292.  ///.                 1 :  p.  107. 

19  :  p.  293.  Song  of  Sol.  IV.  11.  15:  p.  153. 

///.                5  :  p.  293.  Wisdom  of  Sol.  XII.  3.  6 :  p.  139. 

XI. p.     63.  EccLEsiASTicus,  L.  1 — 11:  p.  106. 


INDEX 

TO  THE  CONTENTS  OF  THIS  VOLUME. 


Aaron  as  supreme  judge,  131 — in  the  blessing  of  Moses,  157. 

Abraham  as  a  Prophet,  56. 

Agur's  riddle,  266. 

Alliteration,  213. 

Alphabetical  writings,  origin  and  antiquity  of,  33. 

Angels,  20 — angel  of  Jehovah,  36 — of  his  presence,  37 — radi- 
ance personified,  68 — as  priests,  107. 

Appearance  of  God  to  Moses,  36 — to  the  Elders,  39 — to  Eli- 
jah, 39 — to  Isaiah,  40 — to  Ezechiel,  41 — to  Daniel,  41 — 
different  traits  in  the  mode  of  Divine  manifestation  in  dif- 
ferent ages  and  to  different  persons,  42 — on  Mount  Sinai, 
74. 

Asaph,  Henian  and  Jeduthun,  223 — Asaph  as  a  Psalmist,  253. 

Balaam,  history  of,  172 — blessing  upon  Israel,  174 — prophe- 
cies concerning  Moab  and  other  nations,  175 — 178. 

Barak,  triumphal  song  of,  187. 

Behemoth  and  Leviathan,  19. 

Blessings  of  Jacob  upon  the  tribes,  141 — 154 — of  Moses, 
154—163. 

Book  of  the  wars  of  Jehovah,  179 — 181. 

Canaan  indispensable  to  the  Hebrews,  126 — its  influence  uj). 
on  poetry,  128— right  of  the  Israelites  to  it,  140. 

Circumcision  as  a  national  distinction,  94. 

Choral  songs  and  dances,  26 — their  connexion,  192. 

Daniel,  vision  of,  41. 


317 

David,  application  to  him  of  the  blessing  pronounced  upon 
Judah,  146 — brings  the  Ark  of  the  covenant  to  Zion,  167- 
his  Psalms,  224 — his  lamentation  over  Jonathan,  220 — his 
history  as  a  Psalmist,  222 — character  as  a  Psalmist,  247 — 
promises  to  his  offspring,  292 — his  Zion  and  Jerusalem  as 
an  ideal  of  the  future,  288  and  303. 

Deborah,  her  triumphal  song,  187. 

Elijah,  visions  of,  39. 

Fable,  its  origin  and  import,  14 — 17 — of  Jotham,  200 — spirit 
of  Oriental,  202. 

Families  united  in  a  tribe,  123. 

Feast  of  tabernacles,  94. 

God,  analogy  with  man,  12 — the  symbol  of  fire,  36 — face  and 
various  manifestations  of,  37  and  42-word  of,  43-guidance 
in  the  desert,  60 — upon  Sinai,  68 — Jehovah  Sabaoth,  68 — 
his  triumphal  progress,  70 — in  the  pillars  of  fire,  74 — pure 
ideas  of  the  divinity,  87 — enthroned  on  the  book  of  the  laws 
99 — care  of  Canaan,  127 — theocracy,  128 — in  the  laws  ot 
Moses,  135. 

Gods  of  the  heathen,  272. 

Habakkuk's  prayer,  77. 

Hannah  song  of,  216. 

Hebrews  as  herdsmen,  30 — their  separation  from  other  nations 
and  their  national  pride,  31. 

Heroick  age  of  the  book  of  Judges,  183. 

High  Priest,  his  office  and  apparel,  104,  131. 

Jacob  in  Canaan,  138 — his  benedictions,  141 — his  hopes  un- 
accomplished, 154. 

Jephtha's  daughter,  197. 

Jonathan,  his  friendship  with  David,  219. 

Jotham's  fable,  200. 

Israelites  in  the  desert,  139— right  to  Canaan,  140 — sorcerer, 
prohibited  among  them,  171— under  the  Judges,  183. 

Korahites,  258. 

Language,  Hebrew,  its  early  formation,  32— of  poetry  concern* 

27* 


318 

ing  the  dornestick  relations,  117,  118. 

Law,  the  giving  of  it  by  Moses.  Miracles  attending  it,  89 — 
purpose,  93,  114 — offerings,  108. 

Lebanon,  152. 

Levi,  ground  of  the  choice  of  this  tribe  to  the  priesthood,  131. 

Moses  as  a  Prophet,  43,  57 — his  history  as  a  subject  for  epick 
poetry,  CO — his  song  at  the  Red  Sea,  65 — his  journeying, 
76,  133 — his  Psalm,  89,  133 — founder  of  the  national  festi- 
vals, 99 — his  tabernacle,  129 — aimed  not  to  form  a  com- 
mercial or  warlike  people,  123 — his  expectation  of  another 
Prophet  like  himself,  134 — why  he  represented  his  doings 
as  the  work  of  God,  134 — necessity  of  making  conquest  of 
Canaan,  140 — his  benedictions,  154 — the  hopes  expressed 
in  them  delusive,  162 — his  plan  respecting  Mount  Tabor, 
163 — prohibited  sorcery,  171 — comparison  with  other  men. 
306. 

Musick  combined  with  dancing  in  the  national  songs,  195 — 
its  effect  upon  Saul,  197 — musick  of  the  Psalms,  265 — mu- 
sick masters  appointed  by  David,  223, 

National  festivals  of  the  Hebrews,  94. 

National  God  of  the  Hebrews,  99,  271. 

National  pride,  31,  94. 

National  assemblies  established  by  Moses,  95. 

Offerngs  as  an  acknowledgment  of  tenure,  108 — as  expia- 
tion for  sin,  109. 

Paronomasia  in  the  East,  202 — among  the  Hebrews,  209-215. 

Passage  of  the  Red  Sea,  62,  65,  76. 

Pillars  of  fire  and  of  cloud,  74. 

Poetry  of  the  Hebrews,  its  origin,  6 — its  personifications  and 
fables,  11,  14 — keeps  itself  free  from  the  mons^ous  and  ex- 
travasant,  20 — implies  previous  culture,  28 — mfluence  of 
outward  circumstances  in  forming  it,  30 — its  pure  ideas  of 
God  and  morals,  90 — its  local  character,  126. 

Priests,  servants  of  religion  and  of  the  state,  103,  130 — their 


319 

attire,  104. 

Prophets,  35 — word  of  God  to  them,  43 — messengers  of  conso- 
lation and  affliction,  44 — their  signs  and  symbols,  47 — im- 
port of  the  name,  49 — seers  or  wise  men,  50 — inspired  poets, 
50 — peculiar  to  the  Hebrews,  56 — zealous  against  luxury, 
124 — their  local  spirit,  126 — difference  between  the  Prophet 
and  soothsayer,  175 — influence  of  the  Messiah — Psalms  on 
the  Prophets,  299. 

Psalms,  their  origin,  222 — purpose,  223 — of  David,  224 — di- 
vision, 230,  233 — of  emotion,  241 — didactick,  243 — anony- 
mous, 261 — of  degrees,  261 — division  into  five  books,  264 — 
musick  of,  265 — Royal  Psalms,  270 — their  influence  on  af- 
ter times,  292. 

Riddles  among  Orientals  and  specimens  of  Hebrew,  202 — ^206, 

Realm  of  death  as  a  poetical  representation,  21. 

Rights  of  war,  140. 

Sabbath,  its  influence  on  poetry,  1 15. 

Solomon,  condition  of  Judaea  under  him,  290-his  writings,  291. 

Samuel,  his  history,  42 — his  calling,  215 — first  Prophet  after 
Moses,  217 — founder  of  the  schools  of  the  Prophets,  217. 

Satan  as  conceived  in  early  times,  20. 

Saul  under  the  influence  of  Musick,  196 — interrogates  the 
dead,  198. 

Selah,  its  import,  267. 

Samson,  his  character,  185 — riddles,  203 — paronomasia,  209. 

Sinai,  68,  74 — influence  on  Hebrew  Poetry,  68. 

Son  of  God,  its  import,  278. 

Tabernacle,  a  symbolical  representation,  99. 

Tabor,  163—165. 

Temple,  113. 

Theocracy,  128—132. 

Thunder,  the  voice  of  God,  20. 

Tradition,  16. 

Tree  of  knowledge,  19. 


320 

Triumphal  songs,179— J81— of  Deborah,  187. 

Urim  and  Thummim,  104,  132. 

Wife,  her  relations,  418 — her  virtues,  \  19 — Lemuel's  praise  of 

a  virtuous  woman,  121. 
Word  of  God  to  the  Prophets,  43-influence  on  Hebrew  Poetry, 

46. 
Zion,  167 — in  poetry,  288. 


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